Skip to main content

Full text of "Folk Lore Notes Vol. II Konkan"

See other formats 


THE BOOK WAS 
DRENCHED 



CO 

u]< OU 160405 >m 



CD 



Accession No. 



OSMANIA UNIVERSITY LIBRARY 

Call No. ~ 

Author 

Title 

This book should be returnedoii or before the date last marked below. 




FOLKLORE NOTES 

VOL. II KONKAN 



FOLK | r 

LORE Ul 

NOTES 

VOL. II-KONKAN 

COMPILED FROM MATERIALS COLLECTED BY 

THE LATE A. M. T. JACKSON, INDIAN CIVIL SERVICE 



R. E. ENTHOVEN, C.I.E,, i.c.s. 




BBITLSH INDIA I'HESS, MAZUAON, BOMIUY 



1915 



KJCPRINTBD FROM THK INDIAN ANTIQUARY " 
BY B. MILLER, SUPJEKIN'JMCNDKNT, BRITISH INDIA PRESS, BOMBAY 



TABLE OF CONTENTS. 

CHAPTER I. 

Nature Powers. PAGE. 

WORSHIP of minor local deities. Sim-worship. The Swastika. Circumambulation 
rouruTimages and othef sacred objects. Moon-worship. Days of special importance. 
Eclipses. Worship of planets and stars. The milky way. The rainbow. Worship 
of the earth. Thunder and lightning. Earthquakes. Worship of sacred rivers, 
springs and pools. Water spirits and goblins. Ceremonies at digging of wells. * 
Well water as a cure for disease. Sacred Lakes. Palaces under the water. Sacred ** 
mountains. Deities who control the weather. Methods of causing or averting rain 
and of checking storms. Vratatt or religious VQWS practised only by women- .Elites 
in which women are excluded? Bites in which the worshipper must be nude. 
Superstitions in connection with aerolites and meteors ... ... ... ... ... 1 



CHAPTER II. 
The Heroic Codlings. 

Village deities. Local deities. Installation of deities in new settlements. Ghostly 
godlings. Deities responsible for crops and cattle ... ... 21 

CHAPTER III. 

Disease Deities. 

Causes of epidemic diseases and the remedies adopted to stop them. Cattle 
diseases. Remedies practised by the village people in connection with them. The , 
methods for the exorcism of disease. Methods of expelling evil spirits from the body. 
The village sorcerer. Offerings of rags, coins, etc., at sncrcd trees and wells. The 
transferring of disease from one person to anotLer. Scapegoats ... ... ... 29 



CHAPTER IV. 

The worship of Ancestors and Saints, 

Shrdddhas and other ceremonies performed for the propitiation and emancipation 
of the deceased. Worship of the founders of religious sects, of saints, etc. Ghosts. 
Rebirth of ancestors in the same family. Miracle-working tombs. Muliammadan 
saints whose worship has teen rdopted by Hirdus. Rural methods for the cure of 
barrenness ... ... ... ... ... ... ... ... ... 40 



CHAPTER V. 

The Worship of the malevolent dead. 

Popular notions about dreams. Auspicious and inauspicious dreams. Temporary 
abandonment of the body by the soul. Character and functions of the bhut or 
disembodied soul. The state of the soul after death. The rebirth of the soul. The 
souls of persons dying a sudden or violent death. The ways by which ghosts 
enter and leave the tedy. Metheds of driving away evil spirits from the body. 
Reliefs regarding sreezing arid yawning. Rtikshasa cr the malevolent demon. 
Other malignant spirits. Evil spirits which go about headless. Tl e haunts of evil 



ii TABLE OP CONTENTS 

PAGE. 

spirits. Ghlosts of wiomsn dying an unnatural death'. Spirits of persons killed by 
tigers and other wild beasts. Ghosts of women dying in childbed or menses. Precau- 
tions taken by parents at the birth of children. Beliefs in connection with bats and 
owls. Spirits which haunt ruins, guard buried treasure and occupy valleys .. ... 49 

CHAPTER VI. 

The evil eye and the scaring of ghosts. 

Effects of the evil eye. Objects liable to be influenced by the evil eye. Precautions 
taken to evade tfe influence of the evil eye. Opprobrious names. Change of sex. 
Protection against evil spirits. Amulets. Charmed circles. Omens. Numbers. Lucky 
and unlucky days. Rites performed to help the soul to the other world. Cremation 
and burial. The customs of shaving the hair. Offerings of food to the dead. Mani- 
festation of evil spirits in form. The practice of breaking earthen vessels at death. 
Rites connected with mourning. Benevolent spirits. Spirits which haunt trees. The 
guardian spirits of crops and cattle. Spirits invoked to frighten children 60 

CHAPTER VII. 
Tree and Serpent worship. 

Trees connected with deities and saints. Legends and superstitions connected 
with them. Marriage of brides and bridegooms to trees. Snake worship. Shrines 
of snake deities. Deified snakes. Snakes guarding treasure. The village treatment 
of snake-bite. The jewel in the head of the snake. 'Guardian snakes' 71 

CHAPTER VIII. 

Totemism and Fetishism. 

Devahs. Names derived from animals and plants. Sacred animals. Deities 
associated with animal worship. Worship of stocks and stones. Survivals of human 
sacrifice. Disease-curing stones. Respect shown to corn sioves, corn plunders, the 
broom and the plough. Fire worship. ... ... ... ... ... ... ... 78 

CHAPTER IX. 

Animal worship. 
Sacred animals and the legends and superstitions connected with them 83 

CHAPTER X. 

Witchcraft. 
Cketak* and Cketakins 85 

CHAPTER XI. 

General. 

Rural ceremonies connected with agricultural operations. Rites performed for 
the protection of cittle. Rites performed for scaring njxioms animals and insects. 
Rites performed for ensuring sunshine and favourable weather. Rites performed 
for the protection of crops. Rites in which secrecy and sihnce are observed. 
The observances at the Holi festival. Rites performed! when boys and girls attain 

puberty. Vows. The black art ; , 87 

APPENDIX 
Glossary of vernacular terms, occurring in Volumes I and II ... .. i to xxxvii 



FOLKLORE OF THE KONKAN. 



CHAPTER I. 



NATURE POWERS 



HPHE worship of minor local deities is con- 
nected with such low castes as Guravas, 
Bhopis, Maratha Kunbis, Dhangars, Waghcs, 
Murlis, Mahars and Hangs in the District of 
Kolhapur. It is believed by the Brahmans 
that once an image is consecrated and wor- 
shipped, it should be worshipped uninterrupl 
edly every day, and he who neglects to wor- 
ship such an image daily incurs the sin of 
Brakma-hatya or Brahman-murder. For this 
reason Brahmans generally do not worship 
minor local deities. In former times Brahmans 
who worshipped these deities were excommuni- 
cated by their caste-men. Such Pujdris were 
compelled to wear a folded dhotur or waist 
cloth, and were forbidden to put on the gandh 
or sandal paste mark in straight or cross lines. 
They were allowed to put on the ilia or circu- 
lar mark of sandal paste. Another reason why 
Brahmans are not the Pujdrts or worshippers 
of such deities is that Brahmans cannot accept 
or partake of the Nawedya offering of cooked 
food, fowls, etc., made to them. Lower class 
people can partake of such offerings, and are 
therefore generally the worshippers or uiinist- 
rants of minor local deities, 

'At Palshet in the Ratnagiri District, there 
are two grdmdevis t viz., Jholai and Mharjai, 
and th!e pujdris of these deities are respect- 
ively a Gurav and a Mahar. 1 The pujdris of 
goddesses arc generally men of the lower 
castes. The guardian goddesses of the vil- 
lages of Pule, Varavade, Nandivadc, and flila 



have Kunbis as their pujdris ; while the pujdris 
of the goddesses Mnhalakshmi, Bhagvnti, 
MUhakaJi, and Jogai are generally chosen from 
the Gurav caste, 2 In the Konkan the Hauls 
(Shudr/is) are the pujdris of the deities Vitliobn, 
Ravnlnuth mid Bhavani ; the Glmdis nre th< 
pujdris of the deities Stitcri and Klmvanesh- 
war; while the deities Mahmlev and Maruti 
are worshipped by pujdris belonging to the 
Gurav caste, 3 The goddesses Makhajan find 
Jnkhmata at Sangnmcshwar in the llntnrfgiri 
District are worshipped by pujdris who belong 
to the Gurav and Bhoi castes respectively. 
The god Ganpati at Makhtifle has for his 
piijdri a Wani. The pujdris of the temple oft 
Shiva at Lanje in the Itatmigiri District are 
Wnnitf. 1 It is said that the pujdri of Pundti- 
rik at Pandlmrpur is a Kiriita (fisherman) by 
caste. 5 

The pujdri of the goddess Narmtita at Sid- 
gad in the Thana District is a Koli; whilst 
the pujdiis of Kauoba, Klmndoba, and Vetal 
arc of the lower castes. The goddesses 
Mahalakshnii of Kolvnn and Vajreshvari have 
their pujdris chosen from the lower castes. 7 
The pujdris of Jari-Mari,Mhasoba, Bahiroba, 
Chcda and other deities which nrc said to 
prevent contagious diseases, arc always men 
of the lower castes.- 8 

The pujdris of the guardian goddesses of) 
the villages Petsai, Dasgaum and Nizampur 
arc a Mahar, a Kumbhar or potter, and a 
Maratha, respectively, The pujdri of the 



l School Master, Palshet, Ratnfigiri, 
3 School Master, Parule, Rating in. 

6 School Master, Rdj&pur, Ratn&giri* 

7 School Master. M&l&d, Tbftoa. 

9 School Master, 



2 School Master, AdMre, Ratnrfgiri. 
4 School Master, Makhnele, Ratn^giri* 
School Masters, AgAshi and Arn^la, Th4n4. 
8 School Master, Shahdpur, ThAna. 
Dasgaum, KoUba, 



FOLKLORE OF THE KONKAN 



guardian goddesses of Chaul in the Kolaba 
District belongs to the lower castes. 1 The 
goddess Mangai has always a Mahar as her 
pujdri.z Everyday the god Shiva is required 
to be worshipped first by a pujdri of the Gurav 
caste. The pujdri of Bahiri, a corruption of 
the word Bhairav, one of the manifestations 
of Shiva, is a man belonging to the lower cas- 
tes. Similarly the pujdri* of Bhagavati, Bha* 
vni, Ambika, Kalika, Jakhai, Jholai, Janni, 
Kolhai, Vadyajti, Shitaladevi, Chandika, etc., 
are persons belonging to lower castes. 3 

It is considered by the Hindus very mari- 
torious and holy to worship the Sun ; and by 
Brahmans (he Sun is considered to be their 
chief deity. The Gdyatri Mantra of the 
Brahmans is a prayer to the Sun-god or the 
Savita Dcv, and the Brahmans offer arghya 
or oblations of water to the Sun thrice a day, 
Those who want health, wealth and prosperity 
propitiate the Sun-god by prayers and cere- 
monies. The Ratha S apt ami is considered to 
be the principal day for special worship and 
festivities in honour of the Sun-^god. On this 
'day,,, on a low wooden stool, is drawn, in red 
sandal paste, a figure of the Sun in human 
shape seated in a chariot drawn by seven 
horses, or by a horse with seven faces. This 
figure is then placed in the sun-shine, and it is 
then worshipped by offering it arghya or 
spoonfuls of water, red powder, red flowers 
mixed with red aandal paste, camphor, incense 
and fruits. Some people kneel down while 
offering the arghyas to the Sun. These 
arghyas are either three or twelve in number. 
Some persons make a vow not to cat anything 
unless they have worshipped the Sun and per- 
formed the twelve Namaskaras by falling 
prostrate and bowing with folded hands twelve 
times, and at each time repeating one of the 
twelve names of the Sun,* 



In the Ratnagiri District some people 
worship the Sun on the Sundays of the 
month of tihrdvan. A ceremony held on the 
Rathasaptami day, i.e., the 7th day of the 
bright half of Mdgh, is deemed a special 
festival in honour of the Sun-god. On that 
day people draw, on a small wooden stool, 
an image of the Sun, seated in a chariot 
drawn by seven horses, and worship it with 
great reverence. Milk is then boiled on a 
fire made of cow-dung cakes in front of the 
household Tutsi plant. If the milk over- 
flows to the east, it is believed that there 
will be abundance of crops, but if it flows 
to the west it is taken as a sign of the* near 
approach of famine. 4 The Sun-god is also 
worshipped on the following occasions* e.g. t 
Trika^ Gajacchdya, 'Ardhodaya f Mahodaya, 
Fyatipdt p Makar-Sankrdnt, Kark-JSankrdnt 
and the Solar eclipse. 5 Though there are 
few temples dedicated to the Sun, the vil- 
lage of Parule has the honour of having one 
called " the temple of AdKNarayan." Non- 
Brahmanical classes are not seen worshipp- 
ing the Sun in this district* despite the 
fact that the Sun is said to be the embodi- 
ment of the three principal deities of the 
Hindus. 6 

The people of the Thana District believe 
that the Swastika is the central point of the 
helmet of the Sun, and a vow; called the 
Swastika Vrata is held in its honor. A woman 
who observes this vow, draws a figure of the 
Swastika and worships it daily during the 
Chdturmds (four months of the rainy season), 
at the expiration of which she gives a Brah- 
man a golden or silver plate w.ith the sign of 
the Swastika upon it. 7 Another vow named 
Dhanurmds, common to all districts in the 
Konkan, requires a person to complete his 
daily rites before sun-rise, and to offer a 



* School Master, Chaul, KoUba. e School Master, Akola, KoUba. 
3 School Master, Poladpur, KoUba. 

* These twelve Dames are : 1 Mitra, 2 Ravi, 3 Surya, 4 Bhanu, 5 Khaga. 6 Pushne, 7 Hiranyagarbba, 
8 Marichi, 9 Aditya, 10 Savita, 11 Arka, 12 Bhasker. 

* School Master, Phonden, * School Master, Devarukh. 

* School Master, Parule. T School Master, Anjur. 



FOLKLORE OF THE KONKAN 



preparation of food called Khichadi to the 
Sun-god. The observer of this vow then par- 
takes of the food, regarding it as a gift from 
that god. This is either done for one day or re- 
peated for a month till the Dhanu-Sankrdnt* 
On the Somavati-Amdvdsya day (the 15th 
day of the dark half of a month falling on 
Monday), and the Kapildshasthi day, the Sun 
is held in especial reverence. 2 A curious story 
is narrated regarding the offering of Arghya 
to the Sun. It is said that the Sun rejoices at 
the birth of a Brahman, and gives 1,000,000 
cows in charity, believing that the Arghya 
which the Brahman will offer later on will 
devour his foes, one drop of the Arghya 
killing 1,000 of them*. The repetition of the 
Gdyatri-mantra 108 times a. day is supposed to 
release a Brahman from the debt of 1,000,000 
cows owed in this way to the Sun. 8 The 
Yoga-Sutras of Patanjali however prohibit a 
man from looking at the setting Sun, though 
the sin thus incurred is made amends for 
by the offering of Arghya to that god. 4 It is 
interesting to note th.-it women do not grind 
corn on the Ratha-Saptami day. 5 

Women bow down to the Sun on the llth, 
12th, 30th or 40th day after their delivery; 
but Kunbi women generally worship that god 
on the 7th day. On this occasion some 
women show a churning handle t to the Sun- 
god and offer him some grains of rice. 7 

The Swastika is considered so holy in the 
Konkan that it is always drawn on the 
Antarpat ; and at the time of the Punydha 
Wachan ceremony which precedes a Hindu 
wedding, a Swastika drawn in rice is worship- 
ped. 8 The principal deities of the Hindus, 
whenever they are invoked on special occa- 



sions, are seated on. the Swastika.* The people 
of the Ratnagiri District worship the Swastika, 
regarding it as the symbol as well as the seat 
of the Sun-god. 10 

By some the Swastika is regarded as the 
foundation-stone of the universe 11 and is held 
to be the symbol of the god Shiva, and not 
of I he Sun. 12 

The conception of Kunbi is said to have 
taken place by the influence of the ray a of 
the Sun." 

The Swastika is considered an an emblem 
of peace and prosperity, and for this reason 
Brahman women draw a iigurc of t'hc Swast- 
ika in front of their houses. * 4 The custom of 
moving round such sacred objects as the Ban- 
yan, the Pi pal, the Tutsi or sweet basil plant, 
the Umbar, the Avala ( Phy Ian thus cmblica), 
etc,, is prevalent in the district of Kollmpur. 
There are no eases recorded in which women 
after child-birth arc exposed to the Sun. But 
on the 1 2th day after her delivery, the mother 
puts on new bangles and new clothes ; cocoa- 
nuts, betel-nuts and leaves, grains of rice, 
plantains and grains of wheat are placed in her 
la]>. She then comes out and bows to the Sun. 
Wealthy persons on this occasion perform a 
homa sacrifice in their houses by kindling the 
holy fire and feeding Brulimuns. No one in 
this district believes that conception is caused, 
or is likely to be caused, by exposure to the 
rays of the Sun. 

The. Hindu women of the Konkan walk 
round PipaJ 9 Tulsi, and Umbar trees every 
Saturday and on the Somavati-aMdvdsya day, 
.<*., the 15th day of the dark half of a month 
when it falls on Monday. 15 Sometimes, how- 
ever, women make a vow to walk round a 



1 School Muster, Vasind. 
3 School Master, Maiad. 

5 School Master, Padaghe. 

* 33,000,0000 demons are said to be born every day 

6 School Master, Cliaul, Kolaba. 

8 School Master, Mithb&v, Katndgiri. 
10 School Master, Pendhur, M&lvan, Katndgiri. 
12 School Masters, Chauk, Karjat, Koldba, 
" Rao Saheb Shelke, 
f The churning handle or rod is called in Maruthi 



2 School Master, Miilftd. 

4 School Masters, Agashi and Arnala. 

to impede the journey of the Sun. 
7 School Master, Nevare, Ratnlgiri. 
School Master, Makhanele, Ratngiri, 
11 School Masters, Agdghi and ArnAla. 
J3 School Masters, Chauk, Karjat, Koluba 
15 School Master, Malgund,Katmigiri. 

Ravi, which is one of the names of the Sun, 



FOLKLORE OF THE KONKAN 



temple or a sacred tree one-hundred thousand 
times ; and for the fulfilment of this vow they 
walk round the temple or tree for about seven 
or eight hours every day. If they find it 
difficult to> make up the number of rounds 
themselves, they ask their near relations to 
assist them in their undertaking. 1 

The Moon is worshipped by the Hindus on 
the 2nd of the bright half of every month. 
Oil thi.s day it is considered very lucky to see 
the moon, and many people, particularly the 
lower classes, pull out threads from the clothes 
they wear, nnd offer them to the moon, saying 
"O! God, accept these old clothes of ours 
and be pleased to give us new ones in their 
stead." Some people worship the moon on the 
tiankasti Chaturthi 4th day of the dark half 
of every month; and such people will not 
eat anything until they have seen and worship- 
ped the nioou on that day. The moon is 
not worshipped on the 6' a r esh Chaturthi day 
that is, the 4th of the bright half of the month 
of Bhddrapcut, us it is considered very unlucky 
to see the nioou on that night. It is firmly 
believed that any one who sees the moon on 
the Ganesh Chaturthi day even by accident will 
be falsely accused of theft or some other crime. 
In order to avoid this, people who have accidcnt- 
Jy seen the moon, throw stones at the houses of 
their neighbours, and if the neighbours abuse 
them in return, the mischief makers consider 
themselves freed by the abuse from the sin of 
having looked at the moon on a forbidden night. 
The spots on the surface of the moon are 
believed by some to be the ralh or chariot of 
the god. Others think that they are lunar 
mountains; but many believe that the spots are 
the visible signs of the stain on the character 
pf the moon-god due to his having outraged the 
modesty of the wife of his guru t the god Bra- 
haspati or Jupiter. In the Purdns it is stated 
that on one occasion, a dispute arose between 



the moon and Brahaspati or Jupiter about the 
wife of Brahaspati, each of them claiming to 
be the cause of her conception. Subsequently 
a son was born who was named Bud ha (Mer- 
cury). Brahaspati's wife, on being asked who 
was the father of the child, named the moon. 
Thereupon Brahaspati cursed the moon for his 
adultery. The spots on the surface of the 
moon arc said to be the effect of this curse. 

The moon-god is believed to distribute nectar 
through his rays, and therefore this dtity is 
said to have the power of removing diseases and 
restoring human beings to health. The moon 
is the king of herbs, and all trees, plants, etc., 
thrive owing to the influence of the moon. 
Sometimes people place at night, figs^ plan- 
tains, sugarcane and other eatables in the moon- 
light and cat them early in the morning ; and 
it is said that those who do so improve in health. 
The practice of drinking the moon's rays docs 
not prevail in the Kolhapur district. But 
people occasionally dine in the moon light.- 

On a full moon day people perform the 
special worship of their chosen deity. On the 
full moon of the month of Kartika temples are 
illuminated, and on the full moon day of 
Magha f raw corn such as wheat, bdjri 9 etc., is 
cooked and offered to the household and other 
deities.* On this day arc also performed the 
special rites and ceremonies that are required 
in connection with the Kula-devalas or family 
gods or goddesses. On the full moon day of 
Fiilguna the Holi fire is kindled and worship- 
ped. In certain families the full moon of 
Chaitra is considered auspicious for making 
offerings to family deities. On the full moon 
day of Shrdvan is observed the feast of 
Cocoanut day, and on this day Brahmans put 
on new sacred threads. The full moon is 
considered by the Sanydsis or ascetics an 
auspicious day for shaving their heads. 



* School Master, Phonde, Ratndgiri. * Rao Sahib Shelke. 

* In the Konkan the Nctvdnna Pufnima or full moon day of new food is observed in the month 
of Ashwiwi. This is, no doubt, due to the difference in the season of the harvest. 



FOLKLORE OF THE KONKAN 



5 



On the new moon day the Pitras or 
Manes are worshipped. Lighted lamps are 
worshipped on the new moon day, of 
Ashddha. In the Kolhapur State this is 
called Tadali new moon day, and in the 
Konkan it is called Divali new moon day. 
On the new moon day of Ashtvin^ Lakshmi 
the goddess of wealth is worshipped. All 
special ceremonies for the propitiation of the 
B hut as or evil spirits are usually performed 
on the new moon day. The Dtvitiya or 2nd 
day of every month is considered sacred to 
the moon, and on this day the moon is 
worshipped , while the Chaturthi is con* 
sidered sacred to the god Ganapati, and on 
the Cha*turthi of B had rap a da a special festival 
i6 held in honour of the god Ganpati. x 

On the 15th day of the bright half of 
the month of Atknin people put milk in the 
rays of the moon for some time, and then, 
after offering it to the moon, they drink it. 
Drinking milk in this way is called drinking 
the rays of the moon, 2 On the Sankrant Cha- 
iurthi day and on that Chaturthi which 
immediately follows the Dasara holiday, 
people draw an image of the moon and 
worship it. 8 In the Ratnagiri district 
several conflicting theories arc Weld regard- 
ing the spots on the surface of fche moon. 
Some believe that the spot observed on the 
moon is a tamarind tree in which that god 
has stationed himself ; others hold that the 
spot is the reflection of a deer which is 
yoked to the chariot of the moon. 4 ; while 
many more believe that it has been occasioned 
by the hoof of the horse of King Nala. 
Some say that the spot o'n the surface of 
the moon represents a Pipal tree and a 
cow fastened to the roots of the tree; 
others on the authority of Hindu mythology 



suppose that God created Madan (cupid) 
from the essence taken from the body of the 
moon and hence the moon-god has spots on 
his body. 5 In the Mahdbhdrat it is stated that 
on the surface of the moon is reflected the is* 
land of Sudarshan on this earth, together with 
some trees and a great hare, the bright part 
being nothing but water.* The spot on the 
surface of the moon is considered by some a 
deer which the god has taken on his lapj 
Some believe that Yashoda, the mother of, 
Krishna, after waving an earthen dish round 
the face of Krishna, threw it at the sky. Jt 
struck the moon and thereby the spots on the 
surface of the moon " were caused. Nee tor is 
supposed to have been derived from the ray 
of the moon ; and in some sacred books it is 
stated that the Chakora bird (Bartavelle 
Partridge) drinks the rays of the moon. 8 

The people of the Thdna District hold simi- 
lar notions regarding the spots on the surface 
of the moon* It has been said by some that 
the portion in question represents mud, while 
others say that the moon has been disfi- 
gured owing to a curse from a sage. 9 Some 
people say that the spots arc due to the moon 
being cursed by his preceptor lirahaspati with 
whose wife the moon-god had connection* 
Being unable to bear the pain of the spots, the 
moon, it is said, propitiated his preceptor, who 
directed him to bathe in the Bhima river to 
alleviate the agony. Accordingly tho pain 
was assuaged, and the part of the river where 
the Moon-god bathed thus came to be called 
Chandra bh&fta. *<> Some persons suggest that 
the spots are a Pipal tree with two deer feed- 
ing upon it from two sides 11 * Others hold that 
the spots on the surface of the moon are due to 
its having been kicked by a deer which, when 
pursued by a hunter, wag refused shelter. ia 



i Rao Saheb, Shelke. 
3 School Mster, Gaumkhadi, R&jdpur. 
6 School Master, Dabhol, Ratndgiri. 
* School Master, Ubh&d&nda, Vengurla. 
School Master, Murb&d. 
" School Master, Wada. 



2 School Master, Ibhr&mpur. 

* School Master, Adivare, Rj6pur. 

* School Master, Ratndgin. 

* School Master, Ratnagiri. 

10 School Master, Vdaind, Sdhdpur. 
12 School Master, Edvan, Mahiinj 



FOLKLORE OF THE KONKAN 



,The people of the Thdna District believe that 
the rays of the moon influence conception. 1 
In the Kolaba District, to sit in an open 
place on a moon-light night, is regarded as 
'drinking the rays of the moon. ft The elon- 
gated part of the orb of the moon pointing 
towards the north ar the south is supposed to 
forebode scarcity or abundance, respectively. 3 

It is a common belief that the moon should 
not be seen on the Ganesli Chaturthi day, 
?>., the 4th day of the bright half of Bhddra- 
pad. 

Looking at the moon continuously for a 
short time on every moon light night is said 
to keep one's sight in good order. 4 

If the Amdvdsya falls on Monday, Brahman 
women of the Tluina District walk round a 
Tulsi plant or a Pipal tree and make a vow 
to a Brahman. 5 

In the Kolaba District a special ceremony 
is held in honour of minor goddesses on the 
8th day of a month. The following things 
are avoided one on each of the fifteen tithis 
respectively : 

Kohala (pumpkin) dorli (Solanum indicuni,) 
salt, sesamum, sour things* oil, avale (Ernblic 
inyrobalan), cocoanuts, bhopala (gourd), 
padval (snake-gourd), paute(Dolichos Lablah) 
masur (Lens esculentu) brinjal, honey, gam- 
bling. G 

The people observe a fast on the 13th 
(Pradoslia) and the Nth day (Slrivartitra) of 
the dark half of every month. 7 On the 15lh 
day of the bright half of Ctutitra, a fair is 
held in honour of the guardian deity of a 
village, and hens, goats, etc., are offered as a 
sacrifice. 6 * 



The following are days of special importance. 

Gudhi-pddva, i.e., the first day of the bright 
half of CJiaitra: This being the first day of 
the year, gudhis and tor anas are hoisted in 
front of every house and are worshipped. 

BMu-bij : On the 2nd day of the bright 
half of Kdrtik every sister waves round the 
face of her brother a lamp, and makes him a 
present. 10 

The ceremony on the Bhdu-bij day has come 
into vogue on account of Subhadra having 
given a very pleasant bath to her brother 
Krishna on that d.'iy. The Court of Yama is 
also said to be closed on that day, since he 
goes to his sister; and consequently per- 
sons who die on that day, however sinful they 
may be, are not supposed to go to Tamalolta 
i. ., hell. 11 

'Al'shya Tritiya: On the lliird day of 
the bright half of ValslidJch cold water and 
winnowing fans are distributed as tokens for 
appeasing the Manes of ancestors. On this 
day is also celebrated the birth of the god 
Parashurain. 12 

Ganesh Chaturthi: On the 4th day of 
the bright half of Bhddrapad, an earthen 
image of Ganpati is worshipped and a great 
ceremony is held in his honour. 111 The fourth 
day of the bright half of every month is called 
Vindyaka-Chaturthi; while that of the dark 
half is called Sankustt-CJuiturthi. On the 
Vindyaka-Chaturthi day, people fast the whole 
day and dine the next day; while on the 
JSankasti Chaturthi day, they fast during tin; 
day time and dine after moon-rise. 14 That 
Sankasti Chaturthi which falls on Tuesday is 
coiisidrri'd the best. 15 



* School Master, Kalydn, No. 1 and School Master, Padaghe, Bhivandi, 

2 School Master, Chidhran, Kolaba* 3 School Master, Polddpur. 

* School Master, Chauk, Koldba. 5 School Master, Anjur, Thdna, 
School Master, Chauk, Koldba, 7 School Master, PoUdpur. 

School Master, Polddpur, Koldba 9 School Master, Basani, Ratndgiri. 

School Master, Basani, Ratndgiri. 1X School Master, Pendur, Mdlvan, Raln&giri 

School Master, Basani, Ratndgiri, 13 School Master, Basani. Katnagiri. 

M School Master, Malgund. Ratniglri. 15 School Master, Ubhdddnda, Vengurla. 



FOLKLORE OF- THE KQNKAN 



Ndgpanchami: On the 5th day of the 
bright half of Shrdvan, pictures of serpents 
and snake holes are worshipped. 1 

Champd-Shashti: On the 6th day of the 
bright half of Mdrgashirsha, some ceremony 
relating to the family-deity is performed. 2 

Ratha-Saptami: On the 7th day of the 
bright half of Mdgh, the sun is worshipped 
and milk is boiled until it overflows. 3 

&,okul-Ashtami: On the 8lh day of the 
'dark half of Sfardvan the birth of the god 
Krishna is celebrated. 4 

Rdma-Navami: On the 9lh day of the 
bright half of Chaitra the birth of the god 
Rama is celebrated. 5 

Vijayddashmi : On the 10th day of the 
bright half of Ashvin people cross the boun- 
dary of their village and distribute sone (leaves 
of the Shami and Apia trees). It is a popular 
belief that a work commenced on this day is 
sure to end well. Weapons are also worshipped 
on this day. 

Ekddashi: On the lllh cl.iy of Ashddh and 
Kdrtik a special fast is observed. People also 
fast on the llth day of each month. A man 
who dies on this auspicious day is supposed to 
go to heaven. 7 Sometimes the Ekdddsi falls on 
two consecutive days; in which case the Smar- 
tus observe the first, while the Bhagvats 
observe the second. 8 

Wdman-dwddashi; On the 12th day of 
the bright half of Bliddrapad Waman ib wor- 
shipped and one or twelve boys are adored, 
being held to represent Waman. The mar- 
riage of the Tulsi plant is sometimes cele- 
brated on this day. 

Dhana*Trayodashi: On the 13th day of 
the dark half of AsKn>in t Lakshmi, the 
goddess of wealth is worshipped. 10 



Narak-Cliuturdashi ; On the 14th day ofi 
the dark half of Ashvin^ the demon Narakdsur 
was killed. In consequence, on this day people 
take their bath before sun-rise, break Karinta 
(a fruit), regarding it as a demon, and apply 
its seeds to their heads. 11 

Ndrali Paurnima: On the 15th day ofi 
the bright half of Shrdvan $ people worship the 
sea and throw into it a cocoamtt. 12 

Wata-Paurnimai On the 15th day o 
v thc bright half of Jycstha t women whose hus- 
bands arc alive fast the whole day, and worship 
the JFfl/a-tree. 13 

On the 15th diy of the bright half of 
Ashvin, people keep themselves awake the 
whole night and amuse themselves in a variety 
of ways. On the 15th diy of the bright half ofi 
Kdrtika houses arc illuminated. This day is 
called Tripuri-Pauruima. On this night people 
illuminate with earthen lamps all temples in 
the village, but particularly the temple ofi 
Shiva. This is done in commemoration of the 
triumph of the god Shiva over the demon Tri- 
purasuru. The full-moon day of the. month 
of Mdgha is called Chudi Paurnima. On this 
night people light chudies torches and with 
them slightly burn certain flowers, trees and 
plants. The full-moon day of the month ol* 
Fdlguna is called the lloli or Holi-Paurnima 
and is the biggest holiday of the lower class 
Hindus. On this night the Hindus kindle the 
H'oli-fire and worship it. 11 On the 15th day of, 
the bright half ofAskvin people cat grain of tin; 
new harvest. On the full-moon d.'iy of &hrdvau 
they perform the Shrdvam ceremony and give 
a lamp in charity. On the full- moon day ofi 
the month of Chaitra^ Vaishakha and Mdrga- 
shirsha 9 the births of M'aruti, Narasimha and 
Dattatraya respectively arc celebrated, 15 The 
Kunbis of the Ratnagiri District believe that 



1 School Master, Basani, RatnsSgiri, 
3 School Master, Basani, Ratnagiri, 
5 School Master, Basani, Ratn^giri, 
7 School Master r Basani, Ratnflgiri. 
9 School Master, Basani, Ratnngiri. 

31 School Master, Basani, Ratnagiri. 

13 School Master; Basani, Ratnfigiri. 



15 School Master, Pendur, Ratnagiri. 



2 School Master, Pasani, Ratnftgiri, 

* School Master, Basani, Ratn&giri, 

* School Master, Basani, Ratnagiri. 

8 School Master, Mulgund, Ratnagiri, 
*" School Master, Basani, Ratnrigiri. 
13 School Master, Basani, Ratnagiri. 
School Master, Bandivade budruk, Ratn&giri. 



8 



FOLKLORE 'OF THE KONKAN 



on the 15th or full-moon day of Pauska, the 
Hindu gods go out hunting and that they 
return from their hunting expedition on the 
full-moon day of the month of Mdgha. Dur- 
ing this period the Kunbis abstain from wor- 
shipping their gods. 1 

'Amdvasya\ On the 15th day of the dark 
half of every month, oblations are given to the 
Manes of the dead. 2 The commencement of a 
good deed, journey to a distant place, and the 
ploughing of land are postponed on the no- 
moon day of a month. 8 Sanyasis are enjoined 
to get their beard shaved on the Pdurnima and 
*Amdvdsya days only. 4 

People do not set out on a journey on the 
following tithi$ 9 regarding them as rikta (un- 
fruitful or inauspicious) : 

Chaturthi 9 Navami and CfiaturdaskiJ* 

The Chdndrdyana Vrata\ Widows fast 
on the no-moon day of a month. They are 
required to regulate their diet in such an increas- 
ing proportion that on the next full moon 
day they should have a full meal. The reverse 
process follows for a fortnight after, so 
that they observe an absolute fast on the 
following no-moon day. 

People have various ideas about the cause of 
the eclipses of the sun and the moon. Some 
say that the sun and the moon are superior 
'deities, and that the demons Rahu and Ketu 
who belong to the caste of Mangs attempt 
to touch them anfl to devour them. Others 
believe that the planets Rahu and Ketu 
stand in the path of the Sun and the Moon 
and thereby darkness is caused on the earth. 
It is believed that about 5 hours before the 
commencement of the obscuration, in the case 
of the Sun and about 4 houys in the 
case of the Moon, the Vedha or malign 
influence of the monsters begins and during 
the period till the whole eclipse is over a 



strict fast is observed. At the commence* 
ment of the eclipse, as well as at its close, 
people bathe. Some sit on a low wooden 
stool with a rosary in their hands repeating 
the names of the gods, or the gdyatri or some 
of the mantras. But those who want to 
acquire the art of magic or witch-craft or the 
power of removing the evil effects of snake- 
poison, or scorpion sting, go to a lonely 
place on the riverside, and there standing in 
water repeat the mantras taught to them by 
their guru or teacher. People give alms 
to Mahals and Mangs on this occasion, and 
therefore persons of this class go about the 
streets saying loudly "Give us alms and 
the eclipse will be over" De ddn sutt giran, 

A strict fast is observed on an eclipse day, 
but children and pregnant women, who 
cannot bear the privation are given some- 
thing to eat under a sike. The eclipse time 
is so inauspicious that children and animals 
born at that time are considered unlucky. 7 
Sometimes an eclipse cannot be observed 
owing to the intervention of clouds. On that 
occasion the people of the Konkan resorb to 
the following expedient in order to ascertain 
whether the luminary is eclipsed or not. 
They take a potf ul of water and hold in it 
a musal. If it stands in the pot unsupported 
it is regarded as indicative of the existence 
of an eclipse. Mangs f Mahars, etc,, are 
supposed to be the descendants of Rahu 
and Ketu; and for this reason gifts are 
made to them in charity on an eclipse day, 8 

The people of the Thana District believe 
that corn grows abundantly in a year that 
witnesses many eclipses, 9 

The popular cause of an eclipse in the 
Kqlaba district, is tlie Girha t a minor deity 
which is said to wander through the sky 
and swallow the Sun and the Moon when 



i School Master, Anjarle, Ratnfigiri. 
3 School Mastery Pendur, Ratn&giri. 

6 School Master, Adivare, Ratnfigiri. school Master, Ubtofidarida, Ratnagiri. 

T School Master, Khetwadi, A, V, School, Bombay. 8 School Master, Khetwadi, A.V. School. Bombay. 

8 School Master, Padaghe, Thana, * - 



2 School Master, Basani, Ratnagiri. 
4 School Master, Rftjdpur, Ratnagiri. 
6 School Master, Uhhadarida, Ratnagiri. 



FOLKLORE OF THE KONKAX 



they cross his path, 1 Besides the mytho- 
logical story regarding the cause of an 
eclipse, the people of the Ratnagiri Dislrict 
also believe that the Girha throws his 
shadow on the sun and the moon, when 
he comes to demand his dues from them. 2 
The Konkan villagers* on an eclipse day, 
strike barren trees with a pestle, 3 in order that 
they may be*r fruits and flowers. A barren 
woman is also beaten with the same motive. 
Similarly many oilier superstitious beliefs 
are connected with an eclipse. Pregnant 
women are not allowed to see the eclipse of 
the sun or the moon, nor are they to engage 
in cutting* sewing, etc. as this is believed to 
be injurious to the child in the womb.' 1 The 
eclipse time is supposed to be the most 
suitable to learn mantras or incantations. 5 
The mantris also mutticr incantations during 
an eclipse in a naked condition. The people 
who believe that the eclipses are caused by 
the influence of the planets Rdhu and Ketu 
offer prayers to Rdhu on the lunar eclipse 
day and to Kebu on the solar eclipse day. 7 

The planets and stars are worshipped by 
the Hindus. It is believed that a person 
who is to die within six months cannot sec 
the polar star. From the movements of the 
planets past and future events of one's 
career are foretold by Brahman and other 
astrologers. And as it> is believed that man's 
good and bad luvck are dependant upon the 
influence of the planets, offerings of various 
kinds are made and sacrifices performed for 
securing the favour of the Navagrahas or the 
nine planets. In order to avert the effect of 
the evil influence of certain planets people 
sometimes wear rings of those precious stones 
which are supposed to be the favourites of 
the planets. 

The rainbow* is called Indra dhanushya or 
the Indra's bow* and it is believed that if 



the rain-bow appears in the east, it indicates 
the coining of more rain, and if it appears 
in the west it is a sure sign of the close of 
the monsoon. 

The milky way is believed to be the 
heavenly Ganges. Well known tradition 
relates how Waman (the 5th incarnation of 
VishnuJ went to Bali the king of the lower 
regions and asked him to give him land 
measuring three feet only. The king con- 
sented, whereupon the god Waman enlarged 
his body to such an extent tlrit by his one 
footstep he occupied the whole earth and by 
the second he occupied heaven. Upon this the 
god Brahma worshipped the foot of the god 
Vishnu which was in heaven, and from that 
foot sprang the heavenly Ganges which flows 
in heaven and is called Dudha Ganga or the 
milky Ganges. 

The worship of stars and planets is in 
vogue among Konkan Hindu families of the 
higher castes* The polar star in particular 
is seen and worshipped by the bride and 
the bridegroom after the ceremony at the 
marriage altar is over. 8 A very interesting 
story is connected with the polar star. By 
the great power of his penance the sage 
Vishvamitra despatched king Trishanku to 
Heaven, but the gods hurled him down. 
Thereupon Vishvamitra became enraged and 
began to create a new heaven. Hindu my- 
thological books say that he thus created the 
sages Vashiata^ Angiras, Pulali, Pulastya, 
liutu, Atri,, and Marichi, and stationed Tri- 
shanku in the sky. The Nava-grahas or the 
nine planets arc worshipped before the com- 
mencement of all important ceremonies. A 
cluster of seven stars called the Sapta-riahia 
are worshipped by men at the time of the 
JShrdvani ceremony, while women worship 
them on the 5th day of the bright half of 



1 School Master, Poliidpur, Kol&ba. 
3 School Master, Kalse, Ratnagiri. 
5 School Master, Makhanole, R*tngiri. 
7 School Master, Makhanele, Ratn&giri. 

9 School Master, 



2 School Master, Masuri, RatnAgiri. 
* School Master, Vijayadurg* Ratnrfigiri. 
School Master, Ubh&ddnoa, Ratoagiri. 
8 School Master, Makhanele, Ratndgiri. 
Dovarukh, Ratn&giri. 



10 



FOLKLORE OF. THE KONXAN 



Bhddrapada.. * These Sapta-ridhis are said 
to have been created by the God Brahma 
from his own body; and teaching them thie 
four Vcdas, he handed them over to them 
and asked them to regulate the affairs of the 
world. 2 

Some people of the Ratnagiri District be- 
lieve that the rain-bow is the bow used by 
llama, the hero of the Ramayana. Its appea- 
rance on the east is regarded by them as 
symptomatic of the approach of rain, while its 
appearance on the west is equivalent to the 
departure of rain. 3 

The short duration of the rain bow is held 
to indicate an excessive fall of rain while 
its long duration fort odes a scarcity of 
rain. 4 The appearance of the rain-bow on 
a river is supposed to indicate the approach 
of rain, while its appearance on a mountain 
means the departure of ruin., 5 Of the two 
bows of which the rain-bow seems to be 
composed, the larger is believed to belong 
to Rama, and the smaller to Lakshman. 
Since the God Indra is supposed to send 
rain, the Indradlianushya (the rain-bow) is 
regarded as a sign of the advent of rain. T 

By some Hindus it is believed that the 
milky way is a heavenly river which is a 
favourite bathing place of the gods. 8 Others 
suppose it to be a branch of the celestial 
Ganges which is said to have been brought 
down upon this earth by king Bhagiratha. d 
Some persons, however, believe that since 
the great sage Agastya is said to reside at 
Raiueshwar in the southern direction, the 
Ganges (the milky way) runs through the 
sky to the south in order to bathe him. 



Sometimes the milky way is believed to be a 
white cloud. 10 

On the authority of the Mahakala Nirvan 
Tantra, some people of the Thana District 
believe that a person who cannot get a view 
of the polar star will die within six months ; 
while others substitute the Arundkati star 
for the polar star and determine the duration 
of life of a diseased person by the same 
process. 21 

The people of the Thana District believe 
that the rain-bow is caused by the accumula- 
tion of moibturc in the air. 12 The rain-bow 
is said to consecrate the region over which it 
appears i:j . The appearance of the rain-bow 
in the morning is supposed to forbode the 
approach of rain. 14 

Some people of the Kolaba District believe 
that the holy persons such as Kashyapa, 
Arundhati and other sages, who lived 
on this earth in ancient times are seen 
shining in the sky by the sacred lustre of 
their powers. 15 Hindu women worship the 
planets Budha and Guru (Mercury and Jupi- 
ter) in the month of Shravan. 10 

The Sapta-ris'his are somewhere called 
Kfatale and Bdjale (cot) 17 . The rain-bow 
is held by some to be the symbol of Rama 
and Lakshman, who visit the world in that 
form with the view of watching its proceed- 
ings. Others, however, believe that it re- 
presents God Indra who assumes that form to 
see how his orders are executed by his subor- 
dinates. 18 The rain-bow is said to foretell 
goad if it appears cither at the beginning or 
end of the rainy season, wihile its appea- 
rance at any other time is supposed to 
forbode evil. ll) 



School 
School 
School 
School 
School 
School 
School 
School 
School 



Master, 
Master, 
Master, 
Master, 
Master, 
Master, 
Master, 
Master, 
Master, 



MaUhanele, 

Basani, 

Navare, 

Malgund, 

Makhanele, 

Agashi and 

Badlapur, 

Chaul, 

Vavasi, 



Ralmlgiri. 

Ratntigiri, 

Ratnftgiri. 

Ratnagiri. 

Ratnrfgiri. 

Arndla, Thana. 

Thana. 

Kolaba, 

Kolaba, 

i 9 School Master, 



2 School 

4 School 

6 School 

8 School 

School 

12 School 

i School 

16 School 

18 School 

Vavanje, 



Master, 
Master, 
Master, 
Master, 
Master, 
Master, 
Master, 
Master, 
Master, 
Koldba t 



Pendur, 

Makhanele, 

Adivare, 

Kankavli, 

Basani, 

Rai t 

Mokhada, 

Kasu, 

Chaul. 



Ratnagiri. 

Ratntfgiri. 

Ratnjigiri. 

Ratnagiri. 

Ratnagiri* 

Thana. 

Thdna. 

Kolaba. 

Kolaba. 



FOLKLORE OF, THE KONRAN 



11 



Hindus regard the earth as one of their 
important deities and worship it on various 
occasions. It is enjoined upon Brahmans 
to worship it daily at the time of their 
Sandhya rite, as well as while performing the 
Shrdvani ceremony. 1 The people of the 
Ratnagiri District pray to the earth as soon 
as they leave their bed in the morning. 2 
.The earth is required to be worshipped at the 
time of laying the foundation-stone of a house, 
as well as at the time of bringing into use a 
newly built house. 8 Since it is held unholy to 
sleep on the bare ground, those whose parents 
die, sleep on a woollen cloth on the ground 
till their parents anniversary is over. 4 Wan- 
prastas, Sanyasis, and Brahmans are required 
to sleep on the ground, 6 Some pious men sleep 
on the bare ground during the Chdturmds (the 
four months of the rainy season), at the expiry 
of which they present a bed to a Brahman. 6 
It is enjoined upon a prince to sleep on the 
bare ground on the eve of the coronation 
day. 7 

Widows and women are required to sleep 
on the ground during their monthly courses. 
Women whose husbands are away are also to 
'do the same. 8 In the Ratnagiri District 
'Katkaris t on the day on which they wish to 
be possessed by a particular deity or spirit, 
are required to sleep on the earth. When 
people are on the point of death, they are 
made to lie on blades of darbha grass placed 
on tlie earth. 10 The performer of a sacrifice 
as well as one who has observed a vow 
are to sleep on the ground. 11 The following 
articles should not be allowed to touch the 



earth, viz ; pearly the Skdligram stone, an image 
of the god Vishnu, the linga of Shiva, 
a conchshell, the sacred thread of a Brihman, 
flowers intended for worship, basil leaves, and 
Govardan. 12 

The following lines are repeated in the 
mormng before setting foot to the ground 13 : 

O Goddess! who is clothed (surrounded) 
by the sea, whose breasts are mountains, 
and who is the wife of Vishnu, I bow down 
to thee ; please forgive the touch of my feet. 
O Goddess Earth! who art born by the power 
of Vishnu, whose surface is of the colour 
of a conch shell and who art the store house 
of innumerable jewels, I bow down to thee. 

Some women of the Thna District worship 
the earth daily during the Chdturmds (four 
months of the rainy season), at the end of 
which they give a Brahman a piece of land or 
the money equivalent of it 14 . Persons who per- 
form a particular rite, e. g., the Soldsomavdr- 
vrata (a vow observed on sixteen succes- 
sive Mondays) are required to sleep oo the bare 
ground. 16 At the sowing and harvest time, 
farmers appease the earth by offering it cocoa- 
nuts, fowls, rice mixed with curd, etc. 10 The 
blood of a king and the balls of rice given to 
the manes of the dead are not allowed to 
touch the ground. People convey to a distant 
place the water of the Ganges, without placing 
it pn the ground. 17 

The earth is required to be worshipped 
before taking a portion of it for sacrificial 
purposes. 18 A vessel containing water over 
which incantations have been repeated is not 
allowed to touch the ground. 10 On the 15th 
day of the bright half of Ashvin every farmer 
prepares some sweetmeats in his house, and 
takes them to his farm. There he gathers five 



1 School Master,. Nevare, Ratndgiri. 

* School Master, Adivare, Ratn6giri. 

School Master, Devarukh, Ratn&giri. 

T School Master, Ratn&giri. 

9 School Master, Chiplun, Ratnagiri. 
11 School Master, Ma sure, Ratnagiri, 
13 School Master, Khetwadi, A. V. S., Bombay. 
15 School Master, Rai, Thana. 
V School Master, Bhuvan, Thina. 

38 School Master, 



2 School Master, Kasba, Sangameshwar r Ratnagiri. 

* School Master, Pendhur, Ratnagiri. 
School Master, Malgund, Ratnigiri. 

* School Master, Vijayadurg, Ratnagiri. 
10 School Master, Kankava, Ratn&giri, 
12 School Master, Chiplun, Ratn6giri, 
u School Master, Anjur, Thina. 

N School Master, Shahipur, Thtoa, 
18 School Master, Chauk, 
Vavanje, KoKba, 



12 



FOLKLORE OJP THE KONKAN 



stones, worships them, and offers the sweet- 
meats to the earth. Afterwards he takes 
a portion of the food and scatters it over the 
farm. His family then gather there and take 
a hearty meal. In the evening the person 
who carried the food to the farm, picks up 
some grains of barley and puts them into a 
basket. On return home the grains are thrown 
over the house. 1 

Various conflicting notions are entertained 
regarding thunder and lightning. The people 
of the Rntnagiri District believe that the 
clouds arc animals that roar. When these ani- 
mals emit water it bursts forth on account of 
the circular motion of the winds called Chanda 
and Munda, This bursting is supposed to 
produce thunder and lightning. 2 Somewhere 
thunder and lightning are said to be the 
signals given by the godlndra, to birds, beasts, 
etc., of the setting in of the rainy season. 3 
Some people believe that the gcd Indra sends 
rain through his elephants who, being excited, 
make a noise like til under. 4 

Others regard the thunder as the roaring of 
the elephant of the gods, while sucking sea- 
water. The thunder is also believed to be the 
ruaring of the god Varuna, the king of the 
clouds. 5 The boys of the Ratuagiri District 
believe that thunder is a sign of the wedding 
ceremonies performed in the heavenly houses 
of the gods/ 5 Some Mahomedans believe that 
an angel called Mekail has control over the rain. 
To cause a fall of rain Mckail strikes the clouds 
with a whip of lightning. The clouds then 
utter a cry, and this is the cause of thunder. 7 
Some people of the Thana District believe 
that there are big stones in the sky which 
strike against each other owing to the force of j 



the wind, and produce thunder. The Hash- 
ing of these stones against each other also 
generates lightning. 8 

In the Kolaba District it is believed that 
thunder is the military band of the king of 
clouds and lightning is his banner. Lightning 
is said to be produced by the fighting of celes- 
tial elephants; while thunder is heard when 
they pour out water. 10 Some people think that 
thunder is the noise of the feet of the elephants 
(clouds) that give rain ; lightning is also said 
to be generated from their foot fall. 11 The 
clouds are supposed to be the messengers of 
gods, lightning being the manifestation of 
Divine power. The gods are said to confine 
these messengers from the nalcshatra of Ardra 
to the nakshatra of Hasti, in which latter 
nakthatra they again begin to roar." 

Thunder is supposed to take place when the 
god Indra draws his bow; while lightning is 
said to be produced when the same god strikes 
his adamant against a mountain, 11 ' 

In the Ratnagiri District it is believed that 
earthquake occurs whenever the thousand 
headed Shesha shakes its head. 14 It is siid that 
at one time a demon named Gayasur became 
very troublesome, and all the gods held him 
down by standing on his body. Thereupon the 
demon requested all the gods to remain on his 
body for ever* Occasionally this Gayasur 
shakes his body and this causes the earth- 
quake. 13 Some people believe that the earth 
trembles of its own accord when sins accumul- 
ate upon it. 1(5 Others hold that the earth- 
quake takes place in the hollow parts of the 
earth. 37 Some people, however, believe that 
since the earth floats upon water, it naturally 
quakes at times. 18 



1 School Master, Akol, Kotfba. 

3 School Master, Kasba, Sangameshwar, Ratnagiri. 

5 School Maater, Masure, Ratnagiru 

* School Master, Chiplun, Ratndgiri. 

9 School Master, Varsai, Kolaba. 
11 School Master, Varsai, KoUba. 
33 School Master, Chauk, Kol*ba. 
is School Master, Falspot, Ratna*giri. 
* School Master, Murbad, Thana. 



2 School Master, Pendur, Ratndgirk 
* School Master, Makhanole, Ratn&giri. 
6 School Master, Basani, Ratn&giri, 
8 School Master, Anjur, Thana. 
1 School Master, Chaul, Kottba. 

12 School Master, Polddpur, Koldba. 
M School Master, Chiplun, Ratnigiri. 
* 6 School Master, Pendur, RatndgirS, 

13 School Master, Bhuvan, Tfetaa. 



FOLKLORE OF THE KONKAN 



13 



The Hindus being element worshippers na- 
turally hold in reverence certain rivers, ponds, 
etc. In the Ralnagiri District the spring at 
Rajapur, called the Rdjdpurchi Ganga is con- 
sidered very sacred. It flows from the roots of 
a Banyan tree. There are fifteen Kundas or 
ponds, and the principal Kunda always remains 
filled with water. On occasions a big jdtra 
fair is held and people from distant places 
come to bathe and worship at the spring, 1 
Some people believe that many of the lakes, 
springs, etc., situated in the Kolhapur State are 
sacred. 2 A spring or rivulet that flows to the 
east is considered specially sacred. It is called 
a Surya-Vansi spring, and it is considered meri- 
torious to bathe in it. 3 In the village of Kun- 
kauli in the Ratnagiri District if a person is 
bitten by a snake or other poisonous reptile, no 
medicine is administered to him, but holy water 
brought from the temple of the village goddess 
is given to him to drink, and it is said that the 
patient is thus cured. 4 The water fall at Maral 
near Devarkuha, where the river Ban takes its 
rise, is held sacred.-' 1 At Shivam in the Ratna- 
giri District the people use the tirtlva of a 
deity as medicine for diseases due to poison. 
They say that it is the sole remedy they apply 
in such cases. There are ponds at Manora in 
the Goa State, and Vetore in the Savantwadi 
State, the water of which is used as medicine 
for the cure of persons suffering from the poi- 
son of snakes, mice, spiders, and scorpions. 7 
When a well is dug, the people call a Brahman 
priest to consecrate it. The Brahman takes 
cow's urine, milk, curds, ghi, sandle paste, 
flowers, basil leaves, and rice, and mixes 



them with water, and after repeating sacred 
mantras over the water, throws the mixture 
into the well. After this ceremony, the people 
are at liberty to drink water from the well. 8 

Before a well is dug, an expert is 
consulted to ascertain the place where a 
spring flows. A well is then dug, after 
offering a sacrifice to the spirits and deities 
that happen to dwell at that spot. A 
dinner is given to Brahmans after the well is 
built. 9 A golden cow is often thrown into a 
newly built well as an offering to the water 
deities. 1 " There is a well at Mandangad, the 
water of which serves as medicine lo cure 
the poison of snakes and other reptiles. 11 

It is believed that there is a class of wicked 
water nymphs called Asara who generally 
dwell in wells, ponds, or rivers, far from the 
habitation of men. Whenever these nymphs 
come across a lonely man or woman entering a 
well, pond, etc., they carry that person under 
water. The village of Mith-Bav in the Rat- 
nagiri District is a well-known resort of these 
Asaras, and many instances are given by the 
villagers of persons being drowned and carried 
off in the river by these wicked nymphs. A 
tank in the village of Hindalem in the same 
district has a similar reputation. 12 The people 
of the Konkan believe that water nymphs are 
sometimes seen in the form of women near 
wells, rivers, and ponds. 13 Some say thai the 
water nymphs and water spirits confer objects 
desired by worshippers if they are propitiated 
by prayers. 14 

There are seren kundas, ponds, at Nirmal in 
the Thana District, forming a large lake. This 



1 School Master, 
9 School Master, 
8 School Master, 
' School Master, 
School Master, 
School Matter, 
* School Matter, 



Ratnlgiri. 

Wanhavli, Ratnagiri. 
MakhAaele, Rataagiri. 
UbhtfdAnda, Rataagiri. 
Basani, RatnAgiri. 
B*saal, Rataagiri, 
Malgund, Rataagiri. 



* School Master, Phonde, RatnAf Iri. 

* School Master, Bandivade, Budruk, Ratndgiri. 
6 School Master, Masure. Ratnagiri. 

School Master, Mith-BaV, Ratndgiri. 
10 School Master, Masure, Ratndgm. 
" Sobool Matter, Mith-Bav, RAUUgiri. 
* School Master, Devarukh, fUtiUgiri 



14 



FOLKLORE OF THE KONKAN 



lake is said to have been formed from the 
blood of the demon Virnalasur. At Shahapur 
there is a holy spring of hot water under a 
Pipal tree. It is called Ganga* There are 
kundas, pools, of hot water in the Vaitarna 
river in the Thana District, in which people 
bathe on the 13th day of the dark half of 
Chaitra* There are also springs of hot water 
on the bank of the Surya river at Vajre- 
shvari and at Koknerc, in the Thana District^ 
A handful of corn, if thrown into the hot 
water kundas at Tungar, is said to be boiled 
at once. 4 It is held holy to bathe in the 
kundas f of hot water that are situated in the 
rivers Tansa and Banganga in the Thana Dis- 
trict. 5 The water of a well which is drawn 
without touching the earth or without being 
placed upon the ground is given as medicine 
for indigestion. Similarly the water of seven 
tanks, or at least of one pond, in which lotuses 
grow is said to check the virulence of measles, 
small-pox, etc. A bath in a certain tank in 
the Mahim taluka is said to cure persons 
suffering from the itch, and water purified by 
repeating incantations over it is also said to be 
a good remedy for the same disease. 7 

The water of a tank or a well is supposed 
to be wholesome to a person of indifferent 
health, if given to him to drink without pla- 
cing it upon the ground. 8 Some people be- 
lieve that the water of the Ganges is so holy 
and powerful that if bows are thrown into it 
they are instantly reduced to powder. 9 The 
repair of lakes, caravansaries, temples, etc., is 
held more meritorious than their actual erec- 
tion. 10 It is enjoined upon a man to perform 
a certain rite if he wishes to relinquish his 
right of ownership over a well or tank, and 
after this rite is performed, it can be utiliz- 



ed for public purposes. But no ceremony is 
required to be performed if a well is dug for 
the benefit of the public. 11 

The peo'ple of the Thana District believe 
that water nymphs reside in every reservoir 
of water. 12 Some people, however, believe 
that the water nymphs dwell in those lakes in 
which lotuses grow. These nymphs are said 
to do harm to children and young women, 
especially when they set out for a walk 
accompanied by their brother Gavala. They 
are unusually dangerous. 13 The people wor- 
ship the images of the following seven water 
nymphs or apsaras t viz., Machhi, Kurmi, 
Karkati, Darduri, Jatupi, Somapa and 
Makari. 1 * 

The following places are said to be inhabited 
by water spirits: the channel of Kalamba, 
the tanks of Sopar/i and Utaratal and the lake 
called Tambra-tirtha at Bassein 15 . Water 
nymphs are supposed to drown a person who 
tries to save another fallen into water. 16 A 
species of small men named Uda, otherwise 
called water-spirits, are said to dwell in water 
and subsist on fishes. 17 The spirits called 
Khais and Mhashya are supposed to reside in 
water. 18 

The river Savitri in the Kolaba District 
takes its rise near Mahabaleshwar and is con- 
sidered very sacred. The following tradition- 
ary account is given of its origin. The god 
Brahma had two wives, Savitri and Gayatri. A 
dispute having arisen between them, they both 
jumped over a precipice. Savitri assumed 
the iorm of a river and fell into the sea 
near Bankot. Gayatri, on the other hand, 
concealed herself in the river Svitri and 
manifested herself as a spring near Hari- 
hareshwar in the Janjira State. 10 A man is 



i School Masters, Agdshi and Arndla, Thdna. 

9 School Master. Mdldd, Thdna. 

5 School Master, Wdda, Thdna. 

7 School Mcister, Anjur, Thdna. 

9 School Masters, Agdshi and Arnala, Thdna. 

11 School Master* Rdi, Thdna, 

19 School Masters, Agdshi and Arndla, Thdna. 

ia School Masters, Agashi and Arndla, Thdna. 

tf School Masters, Wdda, Thdna. 

" School Master, 



2 School Master, Murbdd, Thdna. 

* School Master, Anjur, Thdna. 

6 School Masters, Agdshi and Arndla, Thdna* 

* School Master, Saloli, Thdna. 

w School Master, Kinhavali, Tl rina. 
12 School Master, Khativali, Thdna. 
i* School Master, Murbdd, Thdna. 
u School Master, Bhuvan, Thdna. 
18 School Master, Shdhdpur, Thdna* 
Polddpur, Kolaba, 



FOLKLORE OF THE KONKAN 



15 



said to be released from re-birth if he takes a 
bath in the kund (pond) named Katkale-tirtha 
near Nasik. 1 Bows arc said to be reduced 
to powder if thrown into a certain bund at 
Uddhar-Rameshwar in the Sudhagad taluka. 2 
Kupotsarga is denned to be the digging of a 
well for the benefit of the public and abandon- 
ing one's right of ownership over it. 3 

A pond near Khopoli in the Kolaba district 
is held very sacred. The following story is 
related in connection with it. The villagers 
say that the water nymphs in the pond used 
to provide pots for marriage festivities if a 
written application were made to them a day 
previous to the wedding. The pots were, 
however, required to be returned within a 
limited time. But one man having failed to 
comply with this condition, they have ceased 
to lend pots. Another interesting story is 
associated with the same pond r It is as 
follows. A man had fallen into the pond and 
was taken to the abode of the nymphs. He 
was, however, returned by them after a few 
days on the understanding that he would be 
recalled if he spoke of what he had seen there. 
One day he communicated to the people the 
good things that he enjoyed there, and to the 
surprise of all he was found dead immediately 
after. 4 Water nymphs are said to reside in 
a pond at Varsai in the Kolaba district. Con- 
sequently persons that are held unclean, e,g, t 
women in their monthly course, etc., are not 
allowed to touch it. The nymphs of the same 
lake were once said to lend pots on festive 
occasions. 5 It is said that the water nymphs 
used to provide ornaments for marriage and 
other ceremonies, if returned within a pres- 
cribed period. But some people having failed 
to return them, they ceased to lend them. fi 



A spirit called Girha is supposed to reside 
in water. It is said to make mischief with 
man in a variety of ways by enticing him into 
deep water. 7 The Jakrin is said to be a deity 
residing in water. 8 Persons drowned in water 
are believed to become water-spirits, and to 
trouble innocent passers-by. tt 

A mountain near the village Pule, in the 
district of Ratnagiri is held sacred on account 
of the residence of the gcd Ganpati at that 
place.- For this reason people walk round 
the mountain and worship it. Tradition says 
that Ganpati was at first at Gule in the 
Ratnagiri district, but on account of the sanc- 
tity of the place being violated by some 
wicked persons the gcd transferred his resi- 
dence to Pule. At Gule there is still a very 
beautiful temple of Ganpati, though it is 
now in a dilapidated condition* 10 The cave 
of the sage Much-kund near Maclml on the 
Sahyadri mountain is considered sacred. In 
the Konkan it is not held sinful to ascend a 
mountain or a hill, though to sit upon its 
summit is considered sinful., 11 The hill of 
Mirya near Ratnagiri is considered sacred. 
This hill is believed to be a particle (mtrt) of 
the mythological mountain Dronagiri. 12 

A hill near Dhaiavi in the Th&na District 
is consecrated by the temple of a goddess- 
upon the top. This goddess is said to preserve 
ships at sea, and people are occasionally pos- 
sessed by her. It is said that a Roman Ca- 
tholic priest met instantaneous death on 
having insulted her. 13 

The hill of Mahalakshmi in the Dah&m 
taluka is held sacred. The villagers consi- 
der it dangerous to ascend this hill. 14 On the 
hill of the same name is a temple of the 
goddess Jivadhani, wfoo is said to preserve 
children from small-pox. The following 



l School Master, Chauk, KolAba. 
3 School Master, Varsai, Koldba. 
B School Master, Wavasi, Kolaba. 
1 School Master, Chaul, Kolaba. 
School Master, Vavasi, KoWba. 
n School Master, Bandivade, Budruk, Ratnagiri. 
tt School Masters, Agashi and Arnala, Thana. 



2 School Master, Wavasi, Kolaba. 

< School Master, Khopoli, KoUUba. 

School Master, Chauk. Kolaba. 

8 School Master, Akol, KolAba. 
10 School Master, Basani, Ratndgiri. 
12 School Master, Malgund. Ratnagiri. 
" School Master, Dahanu, Thana. 



16 



FOLKLORE OF THE KONKAN 



story is told in connection with the goddess. 
A person in need of money used to place be- 
fore her image as large a heap of flowers as 
he wanted gold, stating that he would return 
the gold when he had done with it. He used 
then to go home and return on an appointed 
day for the gold, which was sure to be found 
where he had placed the heap of flowers. 
Once a man failed to return the gold, and 
thenceforth the goddess withheld her bounty. 
There is no door to the temple of this god- 
dess. It is only through a hole in a big 
stone that one can have a view of her image. 
Sweet scent is said to be continually emitted 
from this hole. The goddess is said to have 
fastened the door of her temple for the fol- 
lowing reason. One day the goddess was 
walking at the foot of the hill at night. A 
cowherd who happened to be there was be- 
witched by her matchless beauty and fell a 
prey to evil desire. He pursued her to the 
top of the hill, when the goddess, divining 
his motive, fastened the door of her temple 
with a prodigious stone. On the same hill is 
a cattle shed in which fresh cow-dung is said 
to be always found. This place being inac- 
cessible to cows and other quadrupeds, the 
people believe that the goddess keeps a cow 
of her own. 1 

The hill of Tungar is consecrated by the 
temple of a certain goddess upon it. There 
is also a very famous hill near Arnala, called 
the hill of Buddha. This hill was once the 
seat of a king belonging to the weaver caste. 
Eecently a pond was discovered upon it, in 
which was found a stone-box containing a 
begging-pot and a diamond. A great fair is 
held annually on the hill of Motnulvali near 
Sandra in the Thana district. The devotees 
of the deity are Hindus, Parsis, and Chris- 
trans. It is said this goddess was once wor- 
shipped by Hindus only. A Brahman is the 



pujdri of the PIT on the hill of Baba Malang 
near Kalyan. It is said that the Pir has 
declared that no Moslem pujdri should wor- 
ship him. The Hindus and Moslems worship 
him alike. 2 

Brahmans do not cross the top of a moun- 
tain without stopping for a short time before 
ascending the summit. 3 

At a short distance from Chaul in the 
Kolaba District is a hill dedicated to the 
god Dattatraya, in whose honour a great fair 
is held annually. The following story is told 
in connection with this hill. In ancient times 
a Brahman U'sed to practise austerities on this 
hill near a Tulsi plant (the place on which the 
present temple stands). He used to spend the 
whole day there, but returned home at night- 
fall. On his way home fearful scenes were 
often presented to him, and in his dreams he 
was asked not to go there any more. But the 
Brahman was obdurate. He persisted in his 
resolution to practise austerities for a number 
of years, and at last succeeded in obtaining 
a personal interview with the god Dattatraya, 
who commanded him to bow- down to his feet 
(pdduka). From that time pious men live on 
this hill and offer their prayers to the god 
Dattatraya. Nearly four hundred steps have 
been constructed for the ascent of this hill, 
and additional steps are being built every 
year. Here also are some springs of pure 
water. It is worth while to note that the 
pujdri of this god is a Shudra by caste. 4 On 
the north-east side of the hill dedicated to the 
god Dattatraya stands the temple of the god- 
dess Hinglaj. To the north of this temple 
are four caves, while to the west is a deep den 
resembling a well, through which a lane ap- 
pears to have been dug. This is said to be the 
road excavated by the Pandavas to enable 
them to go to Kasi. 5 At a distance of 



1 School Masters, Agdshi and Arndta, Tbdna, * School Masters, Agtishi and Arndla, TMna. 

9 School Master, Umbargauxn, Th6na. 4 School Master, Chaul, Kolaba. 

' School Master, Chtul, Kolaba. 



FOLKLORE OF THE KOXKAN 



17 



two miles from Akola in the Kolaba Dis- 
trict is a bill called Mallikarjun. This 
is said to be a small stone fallen from 
the mythological mountain Dronagiri. This 
hill is said to contain many medical herbs. 1 
The hill at Kankeshwar near Alibag is held 
sacred, and tradition says that in ancient times 
it had golden dust upon it. 2 A cave at Arnbivali 
near Karjat in the Kolaba district consists of 
seven rooms, one of which is spacious enough 
to accominod ite five hundred persons. In the 
same taluka there is another cave at Kondhn- 
vane. 3 

The gods Indra and Varuna are supposed to 
send rain; but it is believed that tho god Shiva 
in chief has the power of causing the fall of 
rain, and for this reason whenever there, is a 
scarcity of rain people pour water over the 
linga of Shiva until the whole linga is sub- 
merged.' 4 In order that there should be a fall 
of rain, some people besmear the linga of the 
god Shiva with cooked rice and curds. 3 In the 
Ratnagiri District, whenever there is a scarcity 
of rain, people go to the place known as Para- 
shurain Kshetra, and there pray to the god 
Parashuram to send rain. Sacrifices are also 
offered to Indra, the god of rain, in order that 
there should be plenty of rain. Some believe 
that there are certain mantris or enchanters 
who by the power of their mantras are able to 
prevent the fall of rain. 7 

In the Ratnagiri District the following cere- 
mony is performed by the lower castes such as 
Kunbis, etc., to avert drought. All the male 
villagers assemble together at an appointed 
place, and there they select one of them as 
their Gowala-deva. All of them then go about 



in the village from house to house. The owner 
of every house sprinkles water over the assem- 
bly, and curds and butler-milk over the body of 
the Gowala-deva. They are also given some 
shidha consisting of rice, pulse, vegetables, 
etc. After visiting most of the houses in the 
village, the assembly headed by the Gowala- 
deva go to the bank of a river. Here they 
cook the food, offer it first to the Gowala-deva 
and then partake of the remainder as a prasdd 
from the Gownla-deva. 8 Some people make an 
image of the sage tfhringarishi for the purpose 
of causing the fall of rain. Others make an 
image of Dhoiidal-deva in order that there 
should be plenty of rain. 10 Sometimes people 
repeat mantras addressed to Parjnnya (rain) 
so that r.iiii should fall. 11 The goddess Nava- 
chandika is worshipped in order that there 
should be rain. The Kunbis perform a pecu- 
liar rite for checking the fall of rain. They 
ask a person born in the months of Jye&tha, 
Ashddh f JShrdran or J3Juidrapad to fetch sonic 
rain-water in an alu leaf, and this is fastened 
to the caves of thatched houses by means of a 
string. Note that, if this rite is to be perform- 
ed in the month of JyestJta, a person born in 
that month only is required and no other ; and 
so forth. 12 In order to check an excessive fall 
of rain the villagers sometimes ask a boy to 
take off his clothes and then to catch rain- 
water in the leaves of the alu plant. The 
leaves containing the water are then tied to the 
caves of the house. 13 The people say that 
during the rule of the Peshwas there was a 
class of mantris who had the power of causing 
a failure of rain. 14 To check the fall of rain, 
some people ask naked boys to throw burning 



l School Master, Akol, Koldba. 

3 School Master* Chauk, Kolaba. 

5 School Master, Malvan, Ratnagiri. 

7 School Master, Kankavli, Ratnagiri. 

9 School Master, Chiplun, Ratnagiri. 
11 School Master, Ratndgiri. 
is School Master, Bandevade, Budruk, Ratnagiri. 



2 School Master, Sasavane, Kolaba. 
* School Master, Mith Bav, Ratndgiri. 
6 School Master, Anjarle, Ratndgiri. 
8 School Master, Phonde, Ratndgiri. 
10 School Master, Nevare, Ratndgiri. 
J 2 School Master, Ubhdddnda, RatndgirL 
1* School Master, Mdlvan, Ratndgiri. 



18 



FOLKLORE OF THE KONKAN 



coals into the rain water. 1 Irale (a protection 
against rain, made of the leaves of trees) is 
kept in the rain upside dswn, the goddess Ho- 
lika is worshipped, the boughs of the Avail tree 
are conveyed to a place where four roads meet 
and stones are heaped over il, and eaves of 
thatched houses are beaten by boys who do not 
wear clothes, all these being done by the villa- 
gers with a view to preventing an excessive 
fall of rain. 2 

The people of the Thana District believe 
that distinct deities preside over distinct seasons, 
c.g. t Mars presides over the spring (Vas-int), 
Venus over summer (Grishma), the mjon over 
autumn (Varsha), Mercury over xharal 9 Saturn 
over winter (Ilemaiit and Shishir). 3 When 
the people are in need of rain they say to the 
god of rain "L^t us have plenty of rain to- 
morrow and we will give thcc, Oh! Ond of 
rain! rice mixed with curd." The same offer is 
made to the gud of rain even when they do 
not want it. lu order that there should be no 
scarcity of rain, S'mie people perform the 
rites of Laghu-rudra and Mahp-rudm* The 
following measure if adopted is said to cause 
rain. The villagers go from house to 1 house 
with boughs of the Limb tree on their heads, 
and water is then poured upon them by Ihe 
inmates. 5 The fall of rain is supposed to 
cease if a person born in the month of Falgnn 
extinguishes burning coals in rainwater when 
his garments have been removed. 

Some stones are supposed to have influence 
over rain fall. There is a big stone at Varas'ii 
in the Kolabi District oil which are drawn 
certain images. The people believe that it 
rains hard if this stone is held straight, and 



then swung to and fro. 7 Senio- people per- 
form the following rite known as the Dhondil- 
J a gy a They ask a person of the Kaikddi or 
Vadar caste to remain naked and break the 
string round his waist. A small image of 
black earth is made and placed upon his 
head. The boy then conveys the image from 
house to house in the village- A woman in 
each house sprinkles water over the image 
while the boy dances saying " Dhondil gajya, 
Pans gajya." It is believed that it r.iins in 
the direction in which the water sprinkled 
falls. A person who accompanies the boy 
gathers corn at every hous?. A dinner is then 
prepared, and the people of the caste to which 
the boy belongs, p irtakc of it lieirtily* It is 
also said that making water in a standing pos- 
ture causes the fall of rain. 8 The god Ra- 
moshw.'ir at Chaul in the Koldba District is 
sud to hive control over nin. In the temple 
of this god I here is a parjanya-kuntl (pond) 
which is opened after performing a sacred 
rite, if there be a s?ar^ily of r ihi. There are 
also other kundas in the temple, viz., 1 r ayu- 
kund and Agui-kund, but no occasion has yet 
arisen to open them.' J Some people believe 
that the god Agni regulates the seasons 10 . 

Eaves of thatched houses are cleansed with 
a brush nude from the leaves of cocoaiiut 
trees in ordt r that a fall of riin should be 
prevented. 11 

The ceremonies of Ilaritalika, Rislii-Pan- 
chami, Vata-Savitri, Vona-Shisthi, M-ingala- 
Gouri, Shital-Saptami are to be performed by 
women alone. 1 - Shnilirly, the ceremonies of 
Mahalakshrni, Vasub.ar is, Shiva-mutha, and a 
rite on the M ikar Sankrant day are performed 
by worn l ii exclusively. 1 ' 11 



l School Master, Dabhol, Ratndgiri. 

3 School Masters, Apdshi and Arnala, Thana. 

6 School Master, Dahdmi, Thana. 

7 School Master, Niigothana, Kolaba. 
School Master, Chaul, Ko'aba, 

U School Master, Khetwadi, A.V.S., Bombay. 



13 School Master, Mtilgund, Ratndgiri. 



2 School Master, Basani, Ratruigiri. 
4 School Master, Murbad, Thdna. 
G Schojl Master, Padaghe, Thdna. 
8 School Master, Akol, Koldba. 
10 School Master, Apte, Koldba. 
12 Sh Master, Mdlvan, Ratndgiri. 



FOLKLORE OP THE KONKAN 



19 



The rite of Rishi-Panchami is performed 
on the 5th day of the bright-half of Bhddra- 
pad to make amends for sins committed with- 
out knowledge. On this day women go to a 
river, a well, or some other sacred place, 
cleanse their teeth with the leaves of the 
'Aghdda plant, and take baths with something 
on the head. They then take some stones 
from that place and worship them as Rlshls t 
On the conclusion of the worship, they partake 
of fruits. On the Vrata-Sdvitri day women 
worship a banyan tree or its boughs. The 
ceremony falls on the 15th day of the bright 
half of JyestaJ- On the Haritdlika day i.e., 
the 3rd d.iy of the bright half of Bhddrapdd, 
women make images of earth of Par wit i and 
her two friends arid worship them and fast 
the whole day. The observance of this rite 
contributes to their good fortune. Even girls 
of tender years observe this fast. The wor- 
ship of Mangala-Cauri is a ceremony per- 
formed by married girls for five successive 
years on every Tuesday of the month of 
JShrdvan^ Similarly, tliti goddess Malidlakshnii 
is worshipped on the 8th d ly of the bright 
half of Ashvin. On the Makar Sank rant day 
women worship a sugad * arid present it to a 
Brahman. 2 The JShiva-mutha consists of a 
handful of corn offered to the god Shiva by 
married girls on every Monday in the month 
of ShrdvanJ* 

The worship of Shadananda and the Holika 
Devi and the ceremonies of Shrdvani, 
Shrdddha and Antyesti are performed by men 
alone.* 

In some families of non-Brahmans on a 
particular day, especially on the full-moon 



day of Ashvin, the host and the hostess put off 
their clothes and perform certain family 
rites . 6 

The women of the Thana District fast the 
whole day on the 12th day of the dark half 
of Aslivln^ At night they worship a cow, 
give in charity a calf, and then take their 
meal. It is to be noted thai this ceremony 
called tlie J'asu-dwddasi is performed by 
women who have children. On the Haritdlika 
day some women live on the leaves of a 
Rui tree. 

On tlic&omavati-Amdedsya day women wor- 
ship a Pi pal tree and offer it a hundred 
arid eight tilings of one kind. 7 Women 
desirous of having a son perform a certain 
rile at midnight, without clothing. 8 If one 
wishes to have a son, one has to go through 
a ceremony called the Hanumdn in a naked 
state. 

The god K.'ilbhairav is worshipped by a 
miked person on the Narka-CJiathurdasi day 
(14th day of the dark half of AsJivin). 
Those learning the dark lore, c. g., muth 
mdranc, arc also required to remain naked 
while studying it. They learn this lore on an 
eclipse day on the bank of a river. 10 The rite 
called Somaya is performed by the host 
when his clothes are off his body. On a 
certain Monday in the month of Shrdvan a 
lamp of wheat flour is prepared and burned 
by adding ghi. This lamp is regarded as a 
deity, and is worshipped solemnly. During 
the performance of this ceremony as well 
as the prepantion of the requisite food, the 
host and the hostess arc required to remain 
naked. 11 



1 School Master, Ubhdddnda, Ratndgiri. 

* Two earthen pots tied face to face, one of which containing some corn and red and yellow powders. 

2 School Maiter, Basani, Ratndgiri. 3 School Master, Malgund, Ratndgiri. 

4 School Master, Malvan, Ratnagiri. 5 School Master, Makhanele, Katndgiri. 

6 School Master, Anjur, Thdna. 7 School Master, Hadlapur, Kalyan. 
8 School Master, Bhuvan, Thdna. 9 School Master, Bhuvan, Thdna. 

10 School Master, Tale, School No. I, Kolaba. ll School Master, Polddpur, Koldba. 



20 



FOLKLORE OF THE KONKAN 



The Swayambhu (un artificial) linga of the 
god Shiva is supposed to have influence over 
the fall of rain. 1 

The people of the Thana District believe 
that the following ceremony causes a fall of 
rain. Stones are taken out of a pool and 
worshipped. They are then carried to every 
house in the village, and water is poured upon 
them by the inmates. 2 There is a temple of 
the god of clouds at Viranath in the Thana 
District. 3 

The appearance of a comet is regarded by 
the Hindus as symptomatic of a coming 
evil, e.g., a big war, a great famine, or a 
terrible contagious disease spreading itself 
throughout the length and breadth of a coun- 
try. 4 Some persons think that comets and 
shooting stars bode evil to the king. r> 

Whenever a great person or a very holy 
man is about to be born, it is believed that 



he alights on the earth in the shape of a 
shooting star. Sometimes a big star falls on 
the earth, and thereby a noise like that of 
thunder is produced. When this happens, 
people believe that a great Raja or a holy 
saint whose merit has been exhausted is going 
to be born on earth. 6 The following verse 
from the Mrichhakatiha Ndtak supports the 
view in accordance with which orthodox 
people in the Konkan avoid looking at 
shooting stars : 



The following four things, viz. 9 the rain- 
bow, the fall of shooting stars, the delivery 
of a cow, and the death-struggle of saints or 
holy men should not be looked at. 7 It is 
generally believed by Hindus that a child 
will immediately be born in the house to- 
wards which shooting stars are directed. 8 



1 School Master, Devarukh, Ratndgiri. 

3 School Masters, Agashi and Arnala, Thdiia, 

8 School Master, Nivaro, Ratndgiri fl 

7 School Master, Thdna. 



2 School Master, Badlapur, Thdna, 
* School Master, Mith Bav, Ratndgiri. 
6 School Master, Mith Bav, Ratnagiri. 
8 School Master, Koldba, 



CHAPTER II. 



THE HEROIC 

In the Konkan the deities of the Hindus 
are divided into the following five classes, 
vis : 



(1) The Grdmadevatds or Village deities, 

(2) The Sthdnadevatds or Local deities, 

(3) The Kuladevatds or Family deities, 

(4) The Ishtadevatds or Chosen deities, and 

(5) The Wast udevatds or Grikadevatds, that 
is, the class of deity which presides over the 
house and is established at the time of the 
housewarming or Wdstu ceremony. 

The principal fxrdma-devatds are Hanu- 
tnan or Maruti., Kalika, Amba y Waghoba, 
Chcdoba, Mhasoba, Bahiroba or Bhairav, 
<rancsh f Vira, Mhalsa or Maha Lakshmi, 
Chamunda, Vetal, Khandoba Malhari Jogai, 
Bhawpni, and Wageshwari and Shiva. In 
most villages the chief village god is Maruti 
or Hanuman, whose temple is situated at the 
entrance of the village. Maruti is consider- 
ed to be an avatar or incarnation of Shiva, 
and is held in great reverence by all classes. 
A festival or jatra is held in honour of Ha- 
numan on the bright half of the month of 
Chaitra. On this occasion the temple is de- 
corated with ever-greens, and flowers, the 
stone image of the god is newly painted or 
'Covered with red lead and oil, and garlands 
of the Rui (Gigantic snake wort) flowers are 
placed round the neck of the image, cocoa- 
nuts, plantains, betel-nuts and leaves are 
.offered to the god, camphor is lighted and 
waved round the image, incense is burnt, 
cooked food and sweets are offered, and money 
presents are made. Every worshipper brings 
with him some oil, red-lead or Cendur, a co- 
coanut, a vidd-supdri t i,e^ two betel leaves, 
one betel-nut and a copper coin, and a gar- 



land of 12ui flowers. These are given to the 



GODLINGJS* 

temple ininistrant, who offers a part of the 
oil and red le id to the deity, places the gar- 
land round the deity's neck, and, breaking the 
cocoanut into pieces, gives a piece or two to 
the devotee as the prasdd or favoured gift of 
the deity. Saturday is the sacred day of 
the monkey god Maruti. Every Saturday 
fresh oil and red lead are offered to the god 
by the devotees. The Pujdris in most of the 
temples of Maruti are Guravs, GhtSdis, Mara- 
thas or Gosuvis. 

Every Saturday in the month of Shrdvan 
(August), called the Sampat Shaniwdr or the 
wealth-giving Saturday a special puja or 
worship is performed in the temples of M'd- 
ruti in Bombay as well as in the Konkan. On 
this day people fast the whole day and dine 
in the evening, after offering the god Hanui- 
rnan or Maruiti a preparation of rice and 
pulse called khichadi and cakes made of udid 
flour called vade.* 

There is no village in the Konkan which 
has not the honour of having a temple of the 
god Maruti. Maruti is supposed to guard 
the village against evils of all kinds. Care 
is therefore taken to build the temple of Ma"- 
ru/ti at the outskirts of the village. 2 There is 
a tradition that at the time of leaving the 
Dandaka forest (the present Maharashtra) , 
Rama asked Maruti to reside therein. It is 
for this reason, the people say, that every 
village in the Konkan and on the Gha*ts has 
a temple of Maruti. 3 The god Maruti is 
worshipped in the village of Wdsind on 
Tuesdays and Saturdays. 4 In former days 
it was customary to establish an image of the 
god Maruti in a newly built castle or fort. 5 
Hanuman, the son of Anjani and the wind or 
Marut, is known for his loyalty to his master 



* School Master, Khetwadi, Bombay. 2 School Master, Devgad, RatnAgiri. 

8 School Master, Kamathipura, Bombay., * School Master, Waabind, Thdna. 

6 School Master, Umela, Thdna. 



FOLKLORE OF THE KONKAN 



and for his bravery. In days gone by he uti- 
lized liis strength for the protection of Saints, 
Bishis, Brahmans and cows, and for this 
merit he was elevated to the rank of a Hindu 
gcd. Every Hindu village or locality is sup- 
posed to possess at least one temple of the gcd 
Mifruti, and in Maharashtra Mar uti is the guar- 
dian of every village. He is a Hrafimachari, 
or bachelor and is one of the seven heroes wl o 
are believed to be chiranjivis or immortals.* 
Maruti is supposed to be the originator of the 
Mantra-Shdstra, by the study and repetition of 
which one obtains strength ard superhuman 
power. Women desirous of getting children 
go to the temple of Maruti, and there burn 
before his image lamps mf de of wheat flour 
and filled with glii. The image of Hanuman 
is represented in ten pies in two ways, that is 
(l) Vfra Hanuman or Warrior Hanuman, (2) 
Dasa-Hanurnan or servant llamintan. The 
former is foui d in a tcirple consccrat<d to 
tie worship of the gcd Hfliiuimin alone, 
whereas the latter is found in a temple dedi- 
cated to the wcrship of the god Ri'nia. 1 
Since Maruti is the gcd of strength, gymnasts 
tic an image of Maruti to their wrists, and 
they also consecrate an image of Maruti in 
their gymnasiums. The number eleven is 
said to be dear ard sacred to him because he 
is believed to be an incarnation of the eleven 
Rudras. The birth day of the god Maruti 
which falls on the 15th> of the bright half of 
Ctiaitra, called the Hanuman Jayantida.y 9 is 
celebrated in the Kolhapur District with 
great reverence. Those who wish to have a 
son draw the figure of Maruti on a wall in 
red-lend, and worship it daily with sandal 
paste, flowers and garlands of Rui. Others 
burn lamps made of wheat flour before the 
image of the god. Persons who are under 
the evil influence of the planets, and especi- 
ally of the planets Saturn, worship the god 
Hanuman on Saturdays in order to propitiate 



the planets. On this day they make wreaths- 
of the leaves and flowers of the Rui plant and 
adorn his neck with them. They also offer 
him udid (Phaseolus radiatus) and salt. The 
story told of Maruti is that Anjani his mother 
pleased the god Shiva with her penance, and 
when the god asked her to claim a boon, she 
requested that Shiva himself should be born 
as her son. Shiva therefore took birth in her 
womb and manifested himself as Hanuman 
or Maruti 2 . 

The Local deities arc generally found in 
special localities or sacred places called Kshe- 
tras or Punya stMnas. Thus the god Rama 
at Nasik, Vithoba at Pandharpur, Krishna at 
Dwarka, Mahalakshmi at Kolwan, Wagre- 
shwari at Nirmal (Thana), Mharloba in the 
Ratnagiri, Shitala devi at Kelwa Mahiin r 
and Khandoba or Khanderai at Jcjuri. 

Khandfrai is said to be an incarnation of 
the god Shiva. Khanderai killed the demon 
Mani-Malla who was devastating the eaitli, 
and he is therefore called Mallyri or Malhari. 
Knnbis and lower class Hindus in the Konkan 
as well as in the Dcccan occasionally make a 
vow to the god Khandoba that if their desire 
is fulfilled they will offer their first born 
male or female child to the service of the 
god. The male child thus dedicated to 
Khandoba is called Waghya and the female' is 
called Murali. The Wdghya and Murali do 
not engage in any business, but maintain 
themselves by begging in the streets in the 
name of the god Khanderai. Though they are 
not actually married, the Wdghyds and 
Muralis live as husband and wife, and their 
progeny are also called Waghyas and Muralis. 
They repeat the sacred cry jai kJtanderdydcha 
Elkot 9 and give to people bel-bJianddr 
of Khanderai consisting of the sacred 
Bel leaves and turmeric powder. The god 
Khanderai is the family deity of some De- 
shasth Brahmans, who perform a family rite 



* The Hindus believe that there are seven heroes 
3 Vydsa, 4 Hanumdn, 5 Bibhfshana, 6 Kripdchdrya 



who can never die, i. e. , 1 Ashwatthdma, 2 Bali, 
and 7 Parashurdm. The Sanskrit text is: 



1 School.Masters, Agdshi and Arndla, Thdna. 



II 
2 School Master, Samangad, Kolhdpur. 



FOLKLORE OF THE KONKAN 



23 



called Tali bharane *&St *TC*T on every 
purnima or full moon day. The rite is as 
follows : 

A tali or plate is filled with cocoanuts, fruits, 
betel nuts, saffron, turmeric or bel-bhdnddr, etc. 
Then a pot is filled with water, and on its 
mouth a cocoanut is placed. This cocoanut, 
with the pot, is then worshipped with flowers, 
sandal paste, etc., a lighted lamp filled with 
ghi is put in the same place, and the tali is 
waved thrice round the pot, which is supposed 
to contain the god Khandoba. Five persons 
then lift up the cocoanut with the tali and 
place it three times on the pot, repeating each 
time the words Elkot or Khande rdydcha Elkot. 
The cocoanut is then broken into pieces, mixed 
with sugar or jdgri, and is distributed among 
friends and relations as prasdd. On this 
occasion, as well as on the occasions of all 
Kuladharmas, that is, the diys fixed for per- 
forming the special worship of the family 
goddess or family god of each family, the 
ceremony called the Gondhal dance is 
performed. On the same occasion another cere- 
mony called Bodan is performed by the Desha- 
sths and by the Chitpavans. It is as follows: 
An image of the family deity is placed in a 
pot or plate called tdmkan, and it is then bathed 
in the panchdmrit, that is, the five holy things, 
vis. t milk, curds, ghi, honey and sugar. Sandal- 
paste is offered to it as well as flowers, lighted 
lamps and some sweets and incense. Five 
women whose husbands are alive then prepare 
five lamps of wheat flour called Kuranandi 
and wave them thrice round the face of the 
goddess or god, as the case may be. All the 
lamps arc then pliced in the plate or tdmhan 
in which the deity is kept, and the panchdmrita 
and other materials of worship and food and 
svreet cakes are mixed together. Occasionally 
one of the five women becomes possessed with 
the spirit of the kula-devi or family deity, and 



confers blessings on the members of the family 
for their devotion. It is believed that those 
families which fail to perform periodically the 
Bodan f Tali and Gondhal ceremonies in 
honour of their tutelary deity are sure to suffer, 
from some misfortune or calamity during the 
year. 1 The local deities chiefly worshipped 
at Chaul, Kolaba District, are Hinglaj, Jakh- 
uiata, Bhagawati, Champawati, Mahikawati, 
and Golaniba-devi. At the sowing and reaping 
times, people of the lower castes offer fowls and 
goats to these deities, and Brahmans offer 
cocoanuts. 2 The local deity of the village 
Wavashi near Pen in the Kol/iba District is 
said to possess the power of averting evil, and 
is accordingly held in groat respect by the 
people of many villages in the District. 
Every third year a great fair is held, and a 
buffalo is sacrificed to the goddess on the full 
moon day of the month of Chaitra. The 
Pujdri of this goddess is a Gurav. 3 Another 
celebrated Sthdna-deva in the Kolaba District 
is Bahiri-Somnjai of Khopoli. It is believed 
that a person suffering from snake-bite is 
cured without any medicine if he simply resides 
for one night in the templo of this goddess. 
Sacrifices of gonts, fowls and cocoanuts are 
made to this goddess at the time of sowing and 
reaping. The Pujdris of this deity are known 
as Shingade Guravs. 4 The worship of the local 
deity Bapdev is much in favour among the vil- 
lages of Aptoi and the surrounding places. At 
the times of sowing and reaping, offerings of 
fowls, goats and cocoanuts*are made to Ba*pdev 
through the Pujdri* The worship of the 
local deities Kolambai, Bhawani, and Giroba 
is prevalent in the Chauk villages. To the 
Grdma-devi of the village of Tale every third 
year a buffalo is sacrificed, and at an interval 
of two years goats are offered. 7 The deities 
Shiva and Kalki are worshipped with great 
reverence at Bakavali in the Ratnagiri District. 9 



1 School Master, Poladpur, Kolaba. 
3 School Master, WaVshi, Kolaba. 
School Master, Apta, Koldba 
* School Master, Tale, Koldba. 



2 School Master, Chaul, Koldba. 
School Master, Khopoli, Kolaba. 
School Master, Chauk, KolAba. 
8 School Master, Bakavali, Ratn^iri. 



24 



FOLKLORE OF THE KONKAN 



In numy villages of the Ratiiagiri District 
the goddess Pandhar is considered to be the 
Gaon-devi or the chief goddess of the 
village. The Pujdri is generally a Gurav or 
MnrathaKunbi. On every full moon day cocoa- 
nuls are offered, and on the occasions of sow- 
ing and reaping, goats and fowls arc sacrificed 
to this deity. 1 At Dcvgnd there is a temple of 
the gcddess Gajabui on the sea shore. The 
Pujari of this goddess is a man of the Ghadi 
caste. On the iirst day of the bright half of 
the month of Mar gash ink (December) special 
offerings of goats, fowls and cocoanuts are 
made by the villagers. 2 The deities Raval- 
nath, Mauli, Vetal, Rameshwnr and Hanuman 
are usually worshipped in most villages in 
Ratuagiri. The villagers in the Ratnagiri 
District have great faith in their local deities, 
and before undertaking any important busi- 
ness they obtain tlte consent or take the omen 
of the deity. This ceremony is known as 
kanl gUalne and it is performed as follows : 
Two betel nuts or flowers are taken and one 
of them is placed on the right side of the 
deity and the other on the left side. The 
worshipper then bows before the deity and 
requests her to let the nut on the right side 
fall first if the deity is pleased to con- 
sent, if not, to let the nut on the left side fall 
first. Naturally one of the two nuts falls 
first, and they interpret this as either 
consent or dissent as the case may be. The 
villagers have so much faith in this haul that 
they make use of this method of divination to 
ascertain whether sick or diseased persons 
will recover or die. Special sacrifices are offer- 
ed to these local deities whenever an epide- 
mic like cholera occurs. 11 In the RaUiagiri 
District, at many places, there are Swayambhu 
or natural lingas of the god Shiva, and over 
these places temples are built. The Pit jam 
of these temples are generally Jangams or 



Lingayat Guravs. No animal sacrifices are 
made at these shrines. 4 At a short distance 
from the village of Makhamle there is a tem- 
ple of the god Shiva called Amnayeshwar. 
The following legend is narrated in connection 
with this temple: The place where the present 
temple stands once abounded with Amani trees- 
and formed a pasture for cattle. The cow of 
a certain man of the village daily used to go 
to graze at this place. The cow used to give 
milk twice, but one day she gave milk only 
once, and thereafter she continued to give 
milk only once a day. The owner therefore 
asked the Gavali or cowherd to ascertain the 
cause of this sudden change. One day the 
cowherd noticed that the cow allowed her 
milk to drop upon a stone. At this the cow- 
herd was so enraged that he struck the stone 
with his scythe so hard that it was cloven in 
two and blood gushed forth. He hurriedly 
repaired to the village and related this won- 
derful phenomenon to the people. The villa- 
gers came to the spot, and decided to build a 
temple to the god Shiva over the stone. 
One part of the stone is in this temple and the 
other part was taken to the village of Kalani- 
buri, where another temple was built over it. 5 
In the Sangaineshwar village the Brahmans- 
also worship the images of the local goddesses 
Chandukai, Jholai and Sunkai, In the Kon- 
kan the deities Narayan, Rawalnath, Manli,. 
Datta, Vctal and Shiva arc worshipped every 
where. 6 The following legend is told about 
the deity Vetal, the leader of the ghosts: In 
the Sawantwadi State there is a temple of 
Vetal in the village of Ajgaon. 7 As part of 
his worship it is considered necessary to- 
offer to this deity a pair of shoes every month. 
The people believe that after a few days- 
the shoes become worn out. The inference 
drawn from this by the people is that at 
night the god Vetal goes out walking in 
the new shoes. 8 In the village of Khed 



* School Master, Ratoftgiri. 

3 School Master, Parula, Ratnagiri. 

School Master, Malgund, Ratnagiri. 

f School Master, Sangameshwar, Ratndgiru 



2 School Master, Devgad, Ratntoiri. 
School Master, Poladpur, Koldba. 
* School Master. Mftkharale, Ratnagiri. 
School Master, Kamathipura, Bombay* 



FOLKLORE OF THE KOXKAX 



25 



in the Ratnagiri District, a buffalo is offered 
to the goddess Redjai on the full moon 
day of Chaitra every third year. x At Narin- 
gre offerings of eocoanuts, etc. are made to the 
deities Bhavakai, Chain, etc. on the 1st of the 
month of Mdrgashirsha. 2 The Schoolmaster 
of Ibrampur states that one of the following 
deities is the grdmadevata of every village in 
the Ratnagiri District vis: Chandkai, Varad- 
han, Khem, IJahiri, Kcdar, Vaggaya, AnLaral, 
Manayaj, Salbaya and Vaghambari. A proces- 
sion in their honour takes place in the months 
of Chaitra and Fdlgun. The Pujdris are gener- 
ally either Guravs or Maratha Kunbis. A 
ceremony called Palejatra is performed in the 
sowing season, while the Dhal-jatra is per- 
formed at the harvest time. At these fairs 
fowls, eocoanuts, goats, fruits, etc. arc offered 
to these deities. 3 At Malwan on the no-moon 
day of Shrdvtin (August) local deities and 
ghosts are propitiated by offering to them goats, 
fowls, etc. 1 At Palset in the Ratnagiri 
District, the god Parashuram is the most 
important deity especially for Chitpavans, 
He exterminated the Kshatriyas twenty-one 
times, and having no space for himself and 
his Hrahmnns, he asked the sea to provide him 
with new land. On meeting with a refusal, 
P'arashuram became enraged and was about to 
push the sea back with his arrow, when, at the 
instigation of the sea, a black -bee (bhnnga) 
cut the string of his bow, and the arrow only 
went a short distance. The people say that the 
space thus recovered from the sea came to be 
called Konkan. 5 At Anjarle there are two local 
goddesses Sawanckarin and Baliiri. Offerings 
of goats and fowls are made to them in the 
months of Mdrgashirsha (December) and 
Fdlgun (March). Sometimes liquor and eggs 
are also offered. Offerings can be made on any 



day except Monday and Ekddashi % Tuesdays 
and Sundays being considered most suitable. 6 
At Ubhadanda in the Ratnagiri District, Rav- 
alriath and Bhutanath are held in great rever- 
ence. They are believed to be incarnations of 
the god Shiva. The Pujdris are generally 
Guravs, Ghadis, Rauls and Sutars, 7 The 
following goddesses which are popular in the 
Ratnagiri District are believed to be incarnations 
of the goddess Durga, vis. Navala-devi, Vaghur- 
devi, Jakha-devi and Kalkai. 8 At Maral in 
the Ratnagiri District there is a swayambhu 
or natural linga of the god Shiva. It is called 
Maheshwar, and in its honour a fair is held' 
on the Sank rant day, The chief local deity 
of the Dahanu taluka, TJiana District, is Maha- 
lakslimi. She lias seven sisters and one bro- 
ther, two of the sisters being the Pangala-devi 
at Tjirapur and the Dclavadi-dcvi at Ghivali. 
Goats and fowls are offered to the Pangala- 
devi on the* Dasara day. Her Pujdri is a 
Gurav. It is said that the goddess Delwadi 
ufirel to receive her garments from the sea, but 
now this is no longer the case though it is still 
believed that the incense which is burnt before 
her comes floating from Dwarka. 10 In the 
village of Edwan there is a goddess called 
Ashapuri, who used to supply her devotees with 
whatever they wanted. The devotee was re- 
quired to besmear with cow-dung a plot of 
ground in the temple, and to pray for the tilings 
wanted by him. The next day, when lie came 
to the temple, he found the desired things 
on the spot besmeared with cow-dung. 11 At 
Mangaon the Pujdri of the local goddess is 
either the P/itilor the Madhavi of the village. 12 
In the* village of Dahigaon eocoanuts are 
offered annually to the village Maruti, and 
fowls and goats to the other local deities, in 
order that the village may be protected against 
danger and disease. 1 -' 1 It is believed that any 



1 School Master, Dabhol, Ratnagiri. 
3 School Master, I bnimpur f Ratmigiri, 
5 School Master, Palset, Ratnagiri. 
7 School Master, Ubhiidanda. Ratnagiri. 
IJ School Master, Sakharpe, Ratnagiri. 
School Master, Edwan, Thdna. 



2 School Master, Ndringre, Ratnagiri. 

4 School Master, Malwan, Ratnagiri. 

6 Sojiool Master, Anjarle, Ratndgiri. 

9 School Master, Masure, Ratnagiri* 
10 School Master, Dahanu, Thana. 
12 School Master, Mangaon, Thna. 



13 School Master, Dahigaon. 



26 



FOLKLORE OF THE KONKAX 



Brahman who acts as the Pujdri of tlie god 
Shiva will find his family exterminated, and for 
this reason Bralnnans do not act as Pujdris 
in the temples of Shiva. 

In a few temples of goddesses like Jakhai 
etc. the Pujdri is of the Mahar caste. 1 A 
great fair is held in honour of the goddess 
Vajra-bai or Vajreshwari near Nirmal in the 
month of Kdrtika (November). The Pujdri 
of the goddess is a Gosavi of the: Giri sect. 
The worship of Bhimascna is not prevalent in 
the Konkan, but the hero Bhima, like Maruti, 
is held in reverence by the gymnasts. Bhima 
is not worshipped, but a work called the 
BJiima-starardj is read at the bed of a dying 
man in order that he may obtain salvation. 
At Ashirgad there is a giimplia or cave of 
Ashwathama, a hero of the Mahabharata, and 
it is said that a noise is heard coming from the 
cave on the full moon day. 2 

Wherever a village is founded* it is custo- 
mary to establish a village deity as the guar- 
dian of the village. The deities chosen are 
Maruti, Kali, Chandkai, Varadani, etc. In the 
Konkan, goddesses arc preferred, and on the 
Ghats generally Maruti is preferred. Certain 
ceremonies are performed for consecrating the 
place to the deity, and sometimes the deity is 
called after the village as Marleshwar 3 etc. 
By many lower class people the goddess Pon- 
dhar is often selected as the guardian of a 
new village. At Shahpur, if the newly found- 
ed village is to be inhabited by high class 
Hindus, the deities Maruti and Durga are 
selected as grdma-devatas, but if it is to be 
inhabited by lower class people, then such 
deities as M'Imsoba, Chedoba, Jakhai, etc. are 
chosen. 4 In the Bassein and Salsette talukas 
the following deities vis. Maruti, Cheda, 
Chandkai, and Shiva, arc chosen as village 



deities. Cheda is represented by a long piece 
of wood or stone besmeared with red-powder, 
and is placed on the outskirts of the village. 
No Brahman is necess-iry for establishing a 
Cheda. The Pujdri is generally a Kunbi or 
Mali, and he establishes the deity by offering 
it a goat or fowls and cocoanuls. 5 Somctiues 
the guardian deity of a new settlement is 
decided upon by a Kaul. Two or three names 
of deities are selected, betelnuts or flowers 
are placed on the sides of the guardian deity 
of the neighbouring vill-ige and that deity 
in whose name the betel nut falls first is 
chosen as the deity of the new village. At 
Chaul, the deity called Bnpdev is very popular 
among the lower classes. It is represented by 
;i big stone fixed on morlnr and besmeared 
with red-powder. When it is established for 
the first time in a village, a Brahman is required 
to make the first puja or worship, but after 
this it is worshipped by a Pujdri of a lower 
caste. 7 The Mahars in the Kolaba District 
select the ghost-deity called Jhaloba as the 
guirdian deity of a new settlement. 8 In many 
cases the deity of their former village or of 
the neighbouring village Q is named by a 
Bhagat or exorcist, who becomes possessed. 10 

In the Konknn every ullage farm is suppo- 
sed to be under the gmrdi.-mship of the minor 
godlings, il\fi majority of which are called 
Bhuta-Devatds OJT ghostly godlings. In some 
cases the field guiirdians are also the Brahma- 
nic godlings like Maruti and Shiva. To the 
Brahiiianic guardians of the field, cocoanuts and 
flowers are offered at the sowing and reaping 
seasons, and to the rest, fowls, cocoanuts, and 
sometimes goats f are offered. The higher clas- 
ses feed one or two Brahmans in order to pro- 
pitiate the deities of the fields; and for the 
propitiation of the minor deities of the field 



* School Master, Bhiwandi, Thana. 
3 School Master, Agashi, Th&na. 
School Master, Shahdpur, Th4na, 
' School Master, Medhe, Kolaba. 
9 School Master, Akol, Koldba. 



2 School Master, Agashi, Arnala, Thna 

* School Master, Malguncl, Ratndgiri. 

c School Master, Agdshi, Thana, 

8 School Master, Chaul, Kolaba. 

1 School Master, Masure, Ratnagiri. 



11 School Master, SMroshi, Thdna District. 



FOLKLORE OF THE RON KAN 



27 



ihe lower classes perform a rite called Dalap. 
This rile is performed by a man of the Gu-rav, 
Ghadi, or Raul, caste by sacrificing to the field 
deity a goat or fowls and cocoanuts. The 
pujdri repeats prayers for a good harvest, and 
then distributes portions of the offerings among 
the people assembled there for witnessing the 
rite. 1 In the Ratnagiri District on the no moon 
.day of Jeshta people assemble in the temple of 
the village deity and per form a rite called 
Gdrlidne in order that they should have a good 
crop, that their village may be free from 
diseases, and that their cattle may be protected. 
A similar rite is performed on the first day of 
the bright half of the month of Mdrgashirslia 
(December), and on this occasion sometimes a 
goat or sheep is sacrificed at the boundary of the 
village. 2 In order that there should be 
a good harvest, the villagers of Kankaoli 
worship on certain days from the month of 
Kdrtika (November) to the month of JSMmga 
(March) the miii'jr deities of the field by 
offering them fowls, cocoanuts, etc. :i At Achare 
(Ratnugiri) some people worship the god of 
the clouds on the day on which the Mrlga- 
sftirslia constellation begins, and they believe 
that thtrcby plenty of rain is ensured for the 
season. 1 For good harvests and for the 
protection of their cattle, the villagers of 
Achare pray to the Grdmu-dcvata in the 
month of Jeshta (June), and then go in pro- 
cession from the temple of the village deity 
to the boundary of the village, where they 
sacrifice a cock and offer some cooked rice 
with a burning wick upon it, to the dtJty 
that presides over the fields and harvests. 5 
In the village of Palset of the Ratnagiri 
District the goddess Khema is worshipped by 
the villagers to obtain good crops, and for 
the protection of their cattle. The Puja or 



special worship takes place on the full-moon 
day of Mdrgashirslia and on this occasion the 
sacred Gondhal dance is also performed. 8 
In certain villages of the Ratnagiri District, for 
obtaining good harvest, people worship the 
godling Mahapurush at the beginning of the 
sowing and reaping operations, and offer the 
deity fowls, cocoanuts and cooked rice. 7 In 
the village of Miilwan, at the sowing and 
reaping seasons, the villagers usually make 
offerings of fowls and cocoanuts and goats to 
the guardians of the fields, but Bnihmans 
and such Kunbi farmers as do not eat flesh 
make offerings of cooked rice mixed with 
curds. s At Ubhadanda village, in order 
to secure a good harvest and for the protection 
of the cattle, the villagers worship the spirit 
godltngs called Sambandhas and perform the 
rite called Dcvachdr* At Koehare, annual 
prayers arc offered to the godling called Gavat- 
dev for the protection of the village cattle. 10 
In the Drvgad taluka people believe that some 
deity resides in every farm or in <-\ery collec- 
tion of fit Ids, and that good or bad harvests are 
caused as the dt-'ity is pleased or displeased. 1 * 
Tn order that there should be plrnly of rain 
and that the cattle should he protrotrd, the vil- 
agers of Malgund assemble in the temple of 
the village deity and offer prayers on the full 
moon day of Fdlgun (March) and on the 1st 
day of the bright half of Mdrgaslrirsh In 
the Kolaba District, for the protection of cattle 
and for good crops, prayers are offered to the 
god Bahiri and the ghosts Khavis and 8am- 
lwmdh. l:i 

At Chauk in the Kolaba District the vil- 
lagers perform a special ptija or worship of 
the god Krishna in order that the village 
cattle may be protected. 11 At Casawani a 
fair called pal'' jatra is held in the month of 



1 School Master, Parule, Ratting iri. 
3 School Master, Kankaoli, Ratnugiri. 
5 School Master, Masure, Ratndgiri. 
7 School Master, Basani, Ratndgiri. 
9 School Master, Ubhddanda, Katn^iri. 
H School Master, Devgad, Ratnagiri. 
W School Master, Khopoli, Kolaba. 



- School Master, 

4 School Master, 

School Master, 

8 School Master, 

1 Schoal Master, 

12 School Master, 

i* School Master, 



Adivare, Ratnagiri. 
Achare, Ratnagiri. 
Palset, Ratnrigiri. 
Mai wan > Ratnugiri. 
Kochare, Katmigiri. 
Malguiid, Ratnagiri. 
Chauk, Kolaba. 



28 



FOLKLORE OF THE KONKAN 



Bhddrapad (September) in order that the vill- 
agers may have a good harvest, and that their 
cattle may be protected against tigers and 
disease. 1 At Akol, on the day which follows 
the tianes?i-CJaturthi, people throw parched 
riee over their fields and houses so tha. the 
rats may not run over them.- At Malad in 
the T liana District, for the protection of cattle, 
the god Waghoba is worshipped at night on 
the 12th of Ashwin which is called the Wdgh- 
baras? In some villages of the Thana 
District the deity Waghoba or Waghya is 
worshipped on the 1 2th day of the dark half 
of Kdrtik. On that day the cowherds collect 
a quantity of milk and prepare a kind of food 
known as Khir by mixing jdgrl and cooked 
rice. They then proceed to the stone image 
of the deity in the jungle, and besmear it with 
new red-lead or sliendin\ They pour a portion 
of the sweet milk over the stone,, and offer 
prayers for the protection of Ihrir cattle. 
They then partake of the remaining milk. 4 
At Agashi and other neighbouring villages, 
before the fields are ploughed, the vil- 
lagers assemble and collect a certain 
sum of money, with which they buy 
goats, fowls, red-powder, coeoamils and par- 
ched grain. A goat and some cocks are then 
sacrificed to the spirits residing in the ceme- 
teries and at the boundary of the village. 
Cocoanuts besmeared with guldl red powder 
are also offered to these ghost godlings. A 

1 School Master f Sasawani, Koldba, 
1 School Master, Malad, Thdna. 



goat decorated with garlands and red powder 
is then made to walk round the village three 
times at night, accompanied by the villagcrsr 
who throw lahya parched rice while passing. 
This rite is called Sitva Bdndhane or bind- 
ing the boundary, and is supposed to protect 
the village crops and cattle. No farmer dares 
to sow his seed unless this rite has been per- 
formed. After this rite has been performed,- 
every farmer appeases his family deity i.e. 
Khandoba, Bahiroba, Kankoba, etc., by per- 
forming a ceremony at home called Deopan 
or Deva*ki 9 which relates to the worship of 
ancestors. Most of the farmers regard one of 
their dead ancestors as their chief deity, and 
represent him in their house by a eocoamit. 
They do not enter on any new business with- 
out first offering prayers to this cocoanut, and' 
they also believe that they can bring evil upon 
their enemies by simply cursing then: before 
the deified cocoanut. The only materials 
generally required for the worship of this 
cocoanut are red powder, incense and flowers. 
On rare occasions, goats and fowls are sacri- 
ficed. It is believed that the ancestor in the 
coeoamil likes to be worshipped by the wife or 
husband (as the case may be) of the person 
represented by the cocoanut. Some fanners? 
in addition to the cocoanul, worship a stick or 
cap of their ancestor along with the cocoanut, 
and offer prayers for the protection of their 
cattle, for good rain and harvest, and also for 
the destruction of their enemies. 5 

2 School Master, Akol, Koldba. 
* School Master, Bluiwan, Thdna. 



c School Master, Agashi, Thdna District. 



CHAPTER III. 



DISEASE DEITIES. 



A T Vengurla, in the Ratnagiri District, when 
epidemic diseases prevail, the people of 
the village assemble and prepare a basket in 
which are placed cooked rice, cocoanuts, lemons, 
wine, red flowers and Udid (Phaseolus radia- 
tus) grain. The basket is then carried cut of 
the village along with a cock or a goat, and 
deposited outside the village boundary. To 
carry this basket, a person belonging to the 
Mahar caste is generally selected. The people 
of the next village simil.'irly carry the basket 
beyond their village, limits ; and it is finally 
thrown into the sea. It is believed that if the 
basket of offerings to the disease-deities is car- 
ried from one village to another, it is sure to 
bring the disease with it. Great care is there- 
fore taken to throw the offerings into the sen. 
In cases of small pox a feast is given to women 
whose husbands are alive. In some cases 
boiled rice is mixed with the blood of a coek, 
and on the rice is placed a burning black cot- 
ton wick in a cocounut shell with a little oil in 
it The whole is then carried beyond the 
village boundary and thrown away. 1 In the 
Village of Mitbav in the Ratnagiri District, 
epidemic diseases like cholera, small pox, 
plague, etc., are supposed to come from 
disease deities, and in order to avoid the dan- 
ger of such diseases the people of the village 
go to the temple of the village deity and pray 
for protection. The special form of worship 
on such occasions is the Kaul i.e., asking a 
favour from the deity. When an epidemic of 
plague broke out for the first time at Sang- 
meshwar, the people of the village at once pro- 



ceeded to worship the village deity ; but a few 
cases of plague occurred, even after worshipp- 
ing the village goddess Jdkhmata. When the 
people went to the temple and asked the reason 
why the plague continued, it was announced by 
the deity through the temple ministrant that 
she was helpless in the case of plague, and 
desired the people to worship the god Shiva, 
thereby signifying that the village deity has 
limited powers, and that the power of averting 
great evils lies with Shiva the god of destruc- 
tion. 2 In the Devgad Taluka of the Ratnagiri 
District in epidemic diseases like cholera, etc., 
the usual ceremony, i.e. 9 the Paradi (disease- 
searing basket) is performed. A basket 
containing boiled rice, red powder, red 
flowers, lemons, betel nuts, betel leaves, etc., 
is prepared, and on that rice is kept 
a burning cotton wick dipped in oil. The 
basket is then carried beyond the village 
boundary along with a goat having a red 
flower garland round its neck. The goat 
is set Iree at the outskirts of the village, 
In cases of small pox, married women whose 
husbands are alive are worshipped with 
turmeric powder, cocoanuts, flowers, etc., and 
incense is kept burning in the house. The 
deity of small pox is also specially worshipped 
for a number of days. It is represented by a 
brass or copper lota with a cocoanut placed 
over it. This process is called mdnd bharane 
i.e. arranging the materials of worship. The 
girls in the house sing songs in praise of the 
small pox deity. It is believed that in this way 
the severity of the disease is reduced. 3 



School Master, Ubhadanda, RatnAgiri. 

* School Master, 



2 School Master, Mitbav, Ratnagiri. 
Fonda, Ratnagiri. 



30 



FOLKLORE OF THE KONKAN 



In the Sangameshwar taluka of the Ratna- 
giri District, when epidemic diseases prevail, the 
people of the village assemble in the temple 
of the village deity, offer a cocuanut to the 
goddess, and ask for a Kaul (omen). After 
receiving the Kaul they pray for mercy. It is 
believed that if the Kaul is in favour of the 
people the diseases will disappear. 1 At 
Achare in the Mai wan taluka of the Ratnagiri 
District it is believed that epidemic diseases 
such as cholera, small pox, etc., are caused by 
the anger of the deities Jari and Mari ; and in 
order to satisfy those deities animal sacrifices 
are offered at the time of their worship. There 
-are 110 other deities who cause such diseases. 2 
At Vijayadurg in the Ratnagiri District, in 
cases of small pox, the child suffering from the 
disease is made to sleep on a silk garment 
Sovalen. Flowers are thrown upon the 
patient's body, and arc given to him to smell. 
Incense is burnt in the house. On the 
seventh day from the beginning of the disease, 
the child is first bathed in milk and then in 
water. Black scented powder called Abir is 
thrown on the body. After two or three days 
an image representing the deity is made of 
flour, which is worshipped, and a feast is given 
to Brahmans and miwidowed women. 3 

At Basani in the Ratnagiri District the 
disease of small pox is averted by a Brahman 
worshipping the goddess Shitala. Brahmans 
are also worshipped, and a feast is given to 
them. In cases of cholera and the other epide- 
mic diseases the village deity is worshipped 
and sacrifices are made to her. 4 

At Kochare in the Vcngurla taluka of the 
Ratnagiri District, a woman whose husband is 
alive is made to represent the goddess Jari 
Mari, and is worshipped with flowers, red pow- 
der Kunku and black ointment Kdjal. She is 



given a feast of sweet things; and rice and 
cocoanuts are put into her lap by another wo- 
man whose husband is alive. She is then 
carried in procession through the village with 
beating of drums and the singing of songs. 
This is similar to the Paradi procession, which 
is also common in that District. 1 " 1 

At Navare in the Ratnagiri District, in 
cases of small pox, the diseased child and the 
person into whose body the small pox deities 
called Bdyds enter, are worshipped with Abir 
black scented powder, flower garlands, &c. c 

At Pendur in the Malwan taluka of the 
Ratnagiri District the wrath of the female 
deities or Mdtrikds is supposed to be the cause 
of epidemic diseases, and these Mdtrikds are 
accordingly worshipped for their pacification. 7 

At Chaul in the Kolaba District the god 
Shankar is worshipped by Brahmans when epi- 
demic diseases prevail in a village. The wor- 
ship consists in repeating Vedic hymns. The 
nine planets are also propitiated by sacrifices of 
boiled rice, etc. There is a famous temple of 
the goddess Shitala at Chaul where the deity 
is worshipped by Brahmans, who recite Fedic 
hymns, whenever small pox prevails in the 
village. The mantras of the goddess and the 
Shitala Ashtaka are also repeated in the 
Paurdnic style. The women walk round the 
temple every day as long as the signs of the 
disease are visible on their children. The 
goddess is worshipped with turmeric and red 
powders, and clothes and fruits are given to 
her. The Kaul ceremony is also practised in 
this District. It is worth noticing that even 
Musalmans ask for a Kaul from this goddess* 
The days fixed for Kaul are : Sunday, 
Tuesday, Thursday and Friday. The morning 
hours are considered specially auspicious 



1 School Master, Sangmeshwar, Ratnagiri. 2 School Master, Achare, Ratndgiri. 

3 School Master, Vijaydurg, Ratnagiri. 4 School Master, Basani, Ratnagiri. 

6 School Master, Kochare, Ratndgiri. 6 School Master-, Navare, Ratnagiri. 

7 School Master, Pendur, Ratnagiri. 



FOLKLORE OF THE KONKAN 



31 



for the KauL There is another temple at 
'Chaul, of the goddess Shri Golaba Devi. 
This goddess is also worshipped when other 
epidemic diseases prevail in the village. 
S apt aha i.e. continuous worship for seven days 
is also performed in honour of the deity. The 
gardeners (Mdlis) of the village worship this 
deity every Tuesday morning with eoeoanuts 
gathered from every house in the village. This 
temple is bring repaired at present. 1 

When epidemic diseases prevail in the village 
of Poladpusr of the Kolaba District the god 
.Shiva is worshipped by continuously pouring 
water over the deity's head or linga. Sacrifices 
of fruits and animals are also offered to the 
village deity. Where there is a temple of 
.the deity Mari or Afahainari, the deity is 
worshipped through a Brahman, and sacrifices 
x>f cocks and goats are offered to her. The 
deity named Shitala is worshipped in cases 
of small pox. 2 

At Vavashi in the Pen taluka of the Kolaba 
District, in cases of epidemic diseases, the 
people of tlie village invoke the god Shiva, and 
holy fires called homa are kindled in honour of 
that god. Sacrifices of boiled rice are also 
offered to tlie deity. For averting small pox 
the deity Shitala is invoked by the mantras 
called Shitala Astaka. For averting fevers the 
gods Shankar and Vishnu are also worshipped. 3 
At Mcdhe in the Rohe taluka of the Kolaba 
District the god Shiva is worshipped in 
order to avert an epidemic, and Hanurnan is 
worshipped to avert fevers. 4 

At Malad in the Salsettc taluka of the 
Thana District, when an epidemic prevails in a 
village, the goddess Navachandi is worshipped 
and the Homa is kindled in her honour. On 
the last day of worship a goat is set free as a 



sacrifice to the deity. The Bali i. e., the offer- 
ing of boiled rice, and the goat are taken 
beyond the boundary of the village, and 
handed over to the people of the neighbouring 
village, who follow the same procedure, and at 
last both the sacrifices are thrown into the sea. 
The goat generally dies, as it does not get 
water and food till it reaches the sea. 5 

In the village of An JUT in the Thana Dis- 
trict, in eases of long standing fevers the 
Brahmans observe the ceremony called Vdak 
Shanti or propitiation by water. It is as 
follows: An earthen pot filKd with water 
is pi iced on the ground. On the top of the 
pot is placed a round plate in which the image 
of the god Brahmadi'v the son of Vishnu is 
consecrated. Four Brdhiiians sit on the four 
sides of the pot and repeat their Vedic hymns, 
These four Brahmans are suppose d to be the 
four mouths of the god Brahnuidtv. It is 
believed by the people that by performing this 
ceremony the fevtr is made to disappear. 

At Rai in the Thana District some people 
believe that malarial fevers are averted by 
placing secretly a small stone on the head of the 
god Han-umn. 7 

In the Kolhapur District the nine planets are 
worshipped in the house to ward off diseases 
such as cholera, small pox, fevers, etc. The 
goddrss Laxmi is worshipped in order to avert 
small pox, the worship being generally per- 
formed in a garden or a grove of mango trees, 
when parched rice, eoeoanuts and lemons are 
offered to her. The people assembled at the 
spot partake of the food. To avert fever, the 
people perform a certain ceremony ordained 
in the Shdslras, If the sick person is suppo- 
sed to be under the evil influence of the planet 
Saturn, the planet is invoked by repeating the 



School Master, Chaul, Kolaba. 
School Master, Vdvashi, Kolaba. 
School Master, Malad, Thdna. 



2 School Master, Poladpur, Kolaba; 
* School Master, Medhe, Kolaba. 
School Master, Anjmr, Thdna. 
School Master, Rai, Thdna. 



32 



FOLKLORE OF THE KONKAN 



mantras, and worshipped with the usual offer- 
ings. Garments such as a Sari and a Choli are 
offered to the goddesses Mari and Kalubai. 
When an epidemic disease such as cholera 
prevails in a village, the people of the village 
instal the deity Margai at a place where four 
roads meet, and worship her for seven or eight 
days with much ceremony. Every one brings 
offerings of cocoanuts, lemons, ambil or conjee, 
cooked rice and curds, etc. with the beating 
of drums to offer to the deity. After worshipp- 
ing the goddess in this manner for eight 
successive days they sacrifice a Bali of a 
he-buffalo before her. The deity is then put 
upon a bullock carl and carried through 
the village with the beating of drums and much 
ceremony, to be thrown away beyond the 
village boundary along with the offerings. 1 

Epidemic diseases are not attributed to 
witchcraft at Devgad in the Rutnagiri Dis- 
trict. It is believed that they are cause i by 
the accumulated sins of the people. 2 In the 
Dapoli taluka of the Ralnagiri District 
epidemic diseases are attributed to witchcraft 
by low caste people. The power of averting 
such diseases lies in the hands of the village 
deities. They are therefore propitiated by 
the sacrifices of cocks, goats, and cocoanuts. 3 
At Poladpur in the Kolaba District, epidemic 
diseases are. sometimes attributed to witchcraft 
by low caste people. Persons well versed in 
the mantras of evil spirits are called JBhagats 
or exorcists. Some of them keep evil spirits at 
their command. The poor people believe that 
what these exorcists foretell is sure to occur. 
It is believed that the spirit dwells on the 
tongue of these exorcists. When these spirits 
are hungry, they are let loose in the village by 
the sorcerers for the destruction of the people, 
thus causing an epidemic. When a spirit is to 



be destroyed, the people of the village 
assemble in a mob and attack the sorcerer, a 
small quantity of blood is taken from his 
tongue and water from the earthen pot of a 
Chambhar is poured upon it. It is believed 1 
that by so doing the spirit is permanently 
destroyed and the sorcerer either forgets all 
his mantras or they become ineffective. The 
spirit is called tond bhut, and it sometimes 
troubles even animals. 4 

At Chauk in the Karjat taluka of the 
Kolaba District, the people believe that the 
devotees of the Mari deity bring on epidemic 
diseases by the use of their mantras, and in 
order to satisfy them, offerings are made 
to the deity M ari which are taken by the 
devotees or Bhagats. 5 At Vade in the Than a 
District epidemic diseases are attributed to 
witchcraft,. There are some women who arc 
supposed to bring on, or at least foster, the 
growth of such diseases by their evil mantras. 
Such women are threatened or punished by 
the people, and Fometimes they are even driven 
out of the A illage. In the village of Anjur 
of the Thana District, if a man vomits blood 
aeeidently and falls ill, or dies, it is believed 
to be due to the aet of Muth Mdrane, 
that is, the throwing of a handful of rice over 
which incantations have been repealed. If 
there be any sorcerer in the village who has 
learnt the same incantations, he alone is able 
to return the Muth to the sorcerer who first 
used it. 7 At Shirgaum in the Uinbergaon 
taluka of the Thana District, when epidemic 
diseases prevail in the village, the people of the 
village take a turn round the village in a 
body and kill a buffalo. A Bali or offering 
of boiled rice, cocoanuts, cocks and goats is 
also offered to the deities that cause epidemic 
diseases. 8 



1 Rao Saheb Shelke, Kolhapur. 
3 School Master, Anjarle, Ratnagiri. 
5 School Master, Chauk, Koluba. 
* School Master, Anjur, Th&na. 



2 School Master, MitbaV, Ratnagiri. 

< School Master, Poladpur, Kolaba. 

6 School Master, Vide,. Thana. 

8 School Master, Umber gaon, Tha'na* 



FOLKLORE OF THE KONKAN 



33 



When cattle disease breaks out in a village 
the people of the Devagad taluka in the 
Ratnagiri District generally prevent the 
healthy cattle from mixing with the diseased, 
and the people of the neighbouring villages 
take precautions against using the milk, 
etc. of the diseased cattle. At such times 
the cattle of the village in which the disease 
breaks out are prohibited from entering the 
neighbouring villages. 1 At Ubhadanda in the 
Ratnagiri District, the deity named Malia Gira 
is worshipped in connection with cattle 
diseases. At some places a feast is given to 
Brahrnans, and in certain villages of this 
District a man is painted like a tiger, carried 
out of the village and ba tiled in a river. It is 
believed that this is one of the remedies for 
averting cattle diseases. 2 At Fonda in the 
Ratnagiri District, when cattle disease breaks 
ut f a goat or a cock is sacrificed at the temples 
of the village deity/' In some villages of the 
Malwan taluka the deity Brahman is 
worshipped. 1 At iiasani in the Ratnagiri 
District the gods of the Mahars as also the 
village deity are worshipped in connection 
with the cattle diseases/" 1 At Vavashi in the 
Kolaba District when cattle disease prevails 
in a village, a pig is killed and buried on 
the border of the village. A sweet oil lamp 
in the shell of a crab or a lobster is kept 
burning in the cowshed. River or sweet 
water fishes are boiled 111 water, and the water 
is given to the animals to drink. The owner 
alsj cleans the cowshed and burns sulphcr, 
camphor, dammer and other disinfectants. 
At Varsai in the Pen taluka of the Kolaba 
District a Kaul is taken from the village deity 
to prevent cattle diseases, that is, the village 
deity is consulted through the temple ministrant, 
who acts as the spokesman of the oracle. 7 At 
Medhc in the Rohe taluka of the Kolaba Dis- 
trict the village deity Bahiroba is worshipped 



in connection with cattle diseases. The dis- 
eased animals are minutely examined, and the 
affected part of their body is branded with ft 
red hot iron. 8 In the village of Uinela of the 
Thana District the village deity is worshipped 
and sacrifices arc offered to her. Milk from 
the affected villages is prohibited, and veget- 
ables are not fried in oil during the prevalence 
of the disease in the village.** At Kolhapuff, 
the people make vows to the god, and ashes 
from the temples are brought and applied to 
the forehead of the cattle. Cotton strings are 
tied to the feet or the neck of the cattle in the 
name of the god. They also make vows to the 
deities Tainj a i and Waghj ai, and offer to them 
eyes made of silver, a new cloth, a fowl or 
a goat, when their animals are cured of the 
disease. 10 

In the Devgad taluka of the Ratiuigiri Dis- 
trict, in cases of malarial fevers pieces of 
certain kinds of herbs are fastened together 
with black cotton strings, and tied round the 
arm or neck of the person suffering from the 
disease. Sacred ashes are put in a copper 
amulet and the amulet is tied in thr manner 
above described. 11 At Fonda in the Ratnagiri 
District, in addition to herbs Miid copper amu- 
lets, peacock feathers in black cotton strings 
are tied to the arms of I lie persons suffering 
from malarial fevers, etc. 1 - At Vrngurl/i in the 
Ratnagiri District, in fevers likr malaria, 
black strings of cotton are tied round the arm 
or neck, and certain secret mantras are repeated 
at the time. It is believed that the power of 
the mantras is lost if they are disclosed to the 
public. 1 :j At Murud in the Dapoli taluka of the 
Ratnagiri District the mantras of the god 
Narsinh) the fourth incarnation of Vishnu, arc 
repeated for the exorcism of diseases. 14 In the 
Dapoli taluka people who want to get rid of 
their diseases tie a copper amulet to their arms. 
The mantras that are repeated on such occa- 
sions are kept secret. There arc at present 



1 School Master, Mitbdv, Ratndgiri. 

3 School Master, Fonda, Ratnagiri. 

5 School Master, Basani, Ratnagiri. 

* School Master, Varsai, Kolaba. 

9 School Master, Umela, Thana. 

n School Master, Mitbav, Ratnagiri. 

w School Master, Ubhdddnda, Ratndgiri. 



2 School Master, Ubhdddnda, Ratndgiri. 
4 School Master, Bdndivade, Ratndgiri. 
6 School Master, Vavashi, Koldba. 
B School Master, Medhe, Koldba 
l Rao Saheb Shelke, Kolhdpur. 
12 School Master, Fonda, Ratndgiri. 
u School Master, Murud, Ratndgiri. 



FOLKLORE OF THE KONKAN 



some persons in the An jnrle village who gi\c 
such amulets and charms. 1 In the Chiplun 
taluka of the Ratnugiri District tin following 
articles are used for averting diseases: Copper 
amulets, black cotton strings, and holy water 
over which certain mantra* have been repeal ed 
by the exorcist. 2 At Poladpur in the Kolaba 
District, black cotton strings are tied round 
the arm in cases of malarial fevers. Some 
mantras arc repeated in cases of pain in the 
right or left side of the body. Besides the 
mantras some signs and figures are drawn on 
birch leaves, and tied round the arm or the 
neck of the patient. Women who wish to have 
children wear such black cotton strings and 
copper amulets. 3 At Vavashi in the Kolaba 
District mantras are in vogue for the exorcism 
of diseases such as liver and spleen affections 
For exorcising eye diseases black cotton thread 
is tied to the ear. 4 At Chauk in the Karjat 
taluka of the Kolaba District, ashes are applied 
to the body of UK: sick person after rep. -a ting 
certain mantras over them. 5 At M.ilad in the 
Tluina District, for exorcising diseases caused 
by evil spirits, cert lin letters of the Nrisinha 
mantra arc written on a bird) leaf, and the 
leaf is tied round the arm of the sick man with 
a copper amulet. In order to drive out the 
evil spirit permanently, the god Nrisinha is 
worshipped, and sacred fire is kindled to pro- 
pitiate the deity. For the worship of Xrisinha 
the ministrant required must be a regular 
devotee of Nrisin-ha, and lie must also be 
a PancJidkshari i.e. one who knows the 
mantras of evil spirits/ 1 In the village 
of Shirgaon in the Mahitn taluka of the 
Thana District, in addition to copptr amulets 
and black threads of cotton, mantras of 
M lisa] man saints or pirs are in vogue for 
exorcising disease. 7 At Kolhapur, tin? higher 
classes perform the religious ceremony called 
Anushthdn to propitiate Shiva, the god 
of destruction, in order to avert disease, 



* School Master, Anjarle, Ratnilgiri. 
3 School Master, Poladpur, Kolnba. 
5 School Master, Chauk, Kohiba. 
7 School Master, Shirgaon, Tluina. 
9 School Master, Adivare, Ratnagiri. 
" School Master, Fonde, Ralntfgiri. 



and also make vows to the same deity. The 
' lower classes offer cucoanuts, fowls or a goat. 
They sometimes go to the exorcist for ashes 
in the name of the god, and apply them to 
the forehead of the diseased person. Copper 
amulets and cotton strings given by the exorcist 
are also tied round the neck of the sick person. 8 
At Adivare in the Ratnagiri District the 
following practices are adopud for driving out 
evil spirits that cause disease. Incense is 
burnt before the exorcist, drums are beaten 
and then the exorcist takes a burning wick in 
his hand and frightens the diseased person by 
striking the ground with a cane or a broom of 
peacock feathers. He also cries oii)l loudly 
He then draws out the evil spirit from the body 
of the diseased person, and puts it in a bottle, 
which is either carried out of the village and 
buried under ground near a big tree or is 
thrown into the sea. y In the Sanganicslnvar 
taluka of the Ratnagiri District, the process of 
exorcising is sometimes ateumpaiiicd by danc- 
ing and loud cries. The person who suffers 
from evil spirits is taken to Narsoba's Wadi in 
the Kolliapur State where patients are believed 
to find a cure. 10 In the Devgad taluka of the 
Ratnagiri District the exorcist, when possessed, 
does not dance as at olher places, but freely 
uses abusive epithets to drive out the evil 
spirits; and on such occasions the threats are 
repeated loudly by the exorcist. 11 In the 
Dapoli taluka of the Ratnagiri District, danc- 
ing is used in exorcism. While dancing; the 
exorcist makes a show of different kinds of tits. 
They <*irc similar to those made IM a person 
suffering from hysteria. He also stands and 
sways his body to and fro for some time, then 
assumes a serene and quiet attitude, and begins 
to cry out loudly. 1 - There arc .some sorcerers at 
Dasgion in the Kolaba District, who dance and 
cry oat loudly in order to drive out the evil 
spirits from the body of the diseased. 13 At 
Malad in the Th/ma District d incing is ustd 



13 Schoolmaster, Ddsgaon, Koliiba. 



2 School Master, Ibhrampur, Katna^iri. 

4 School Master, Vavashi, KoMba. 

<*' School Master, Miilud, Thana. 

8 Rao Saheb, Shelke, Kolhnpur. 

w School Master, Sang mesh war, Ratnagirii 

12 School Master, Anjarle, Ratnngiri. 



FOLKLORE OF THE KOXKAX 



35 



in exorcism. The following is a description of 
one of thes^ duiees. Songs of the deity which 
is to be summoned on the occasion arc sung 
along with the inu'sic of the Tdl (a kind of 
cymbal) and the beating of drums called 
Ghumat. The Ghumat is an earthen jar, the 
lower and upper ends of which are covered 
over with leather. The man in whose body 
the deity is to make its appearance takes his 
bath and sits by thv side of a small prayer 
carpet called Asan t A small quantity of rice 
(about a ser) is put in front of the carpet, and 
a copper pot filled with water is placed on the 
rice. The musicians begin to strike their 
instrument with a loud clash, and the exorcist's 
body begins to shake. The shaking of the 
body is a sure indie itiori of his being spirit- 
possessed. Ht then sits upon the carpet and 
begins to throw gr.iins of rice into the coppe 
pot containing water, gives out the name 
of the particular spirit with which he is 
possessed, and Hit* cause for which it has 
attacked the patient. He then explains 
the measures and rites by which the spirit can 
be driven out. The p -uple abide by his direct- 
ions, and the patient is thus cured. 1 

At Pad^he in the TJmna District, when ail 
evil spirit is to be driven out from the body of 
the patient, the latter is asked to hold in his 
mouth a betelntit or a lemon. After some 
time, the bcfclnut or the lemon is put into a 
bottle, the bottle is then tightly corked and 
buried underground. A copper pot is filled 
with water, and the diseased person is asked to 
hold the pot upsid 1 .- d;>wn. If the water runs 
out it is believed that the spirit has dis- 
appeared. 2 

In the village of Kdvvan of the Thana Dist- 
rict, duu'hig is prictis^d in cases of spirit 
possession, but it is resorted to among the lower 
castes only. While dancing, the sorcerer cries 
out loudly, and throws grains of Udid (Plmsce 
olus radiatus)on the body of the diseased person 3 
after repeating certain mantras. This rit 
is styled Bkdrani or the process of charming. 



At Kulhapur, dancing is not used in exorcism, 
but the people suffering from evil spirits souie- 
limes dance and cry out loudly. Some of 
them loose their hair while dancing, and even 
strike their heads. Some quarrel like comba- 
tants, and some of them try to make spcci lies 
like orators. There is a temple of the grd 
Shri Dutta at Narsinhwndi in the Kolliapur 
State, to which people suffering from evil spirits 
ar.: brought for a cure. These people cr\ out 
loudly when the palanquin of the Swdmi Mafia- 
raj is carried through the village, and spirits 
usuilly quit the bodies of their victims at this 
ime, for it is said that they cannot he ir tin 
proximity of the Swunii Mahdrdj, Patients 
arj also cirri d by residing in the village for a 
certain period. On this account the vill ige of 
Narsobachiwadi is considered very holy. A 
big festival is celebrated in this village an nil- 
ally on the twelfth d ly of the dark h.ilf of 
tlsh'win (October). Feasts are giieii to the 
Brahmaiis, the expenses being borne by the 
Kolhapur State. 4 

Jn the Sangames'hwar taluka of the llaln.a'giri 
District, the Uhagat or exoreist is respected by 
the lower caste people. His duties are to ask 
a haul from the drily on behalf of the people 
and to alleviate their sufferings. His appoint- 
ment is hereditary, the clever member of the 
family generally following the profession of 
his father. 5 In the Devgad taluka of the 
Katimgiri District, low class people .are afraid 
of sor.!er^r.s because they might injure them if 
they are offended. Tiiey ther^for^ ar..' care- 
ful not to cause them displeasure. There, the 
profession of a sorcerer or t xorcist is n )t 
hereditary. Any one who learns the wiikul 
mantras after attending regularly the huri.il 
and burning grounds for some days becomes 
an expert, and may follow the profession/ 1 
In the Mai wan taluka of the Ilatnagiri District 
the chief function of the village! sorcerer is to 
worship the village deity. All kinds of gift* 
and presents intended for the deity are made 
through him. His profession is Jwr.-dilnry 



i School Master, Malad, Thana. 

3 School Master, Edwan, Thdna. 

5 School Master, Sangaraeshwar, Ratnagiri. 



2 School Master, Padghe, Thana. 
* Rao Saheb Shelke, Kolhapur. 
6 School Master, Mitbav, Katndgiri. 



36 



FOLKLORE OF THE KONKAX 



and Jie is much respected by the ignorant 
people 1 . At Fonda in the Ratnagiri District 
the exorcist is not appointed, but one who can 
satisfactorily interpret or explain to the village 
deity the sufferings of the people is generally 
selected. 2 

In the Vengnrla taluka of the RatngiriDis- 
trict, the chief function of the village sorcerer 
is to find remedies for the cure of persons 
suffering from evil spirits. His position among 
the people of the low classes is considered 
high. He follows the hereditary profession of 
a sorcerer, and generally the eldest son suc- 
ceeds his father.* 1 ' 

At Chidhran in the Panwel taluka of the 
Kolaba District, Bhutcs, a caste of beggars, 
are the devotees of a gcddeiss. Some of them 
arc called Bhagats. ])ev rising are very rare. 
The difference between a Devrishi and a BJwgat 
is as follows: ADccrixhi removes the evil 
spirits by simply repeating the mantras while 
the Hhagal removes them by bringing the evil 
spirit into his own body and by dancing, etc. 1 

At Chaul in the Kolaba District, Bhutes go 
begging in the irorning v\try clay for the .first 
nine days of the month of Aslirvm (October). 
On the tei^h day the Bhutya is given a pice 
from every house. These Bhutes are devotees 
of the goddess Shakti. At Sasawane in the 
Kolaba District the village sorcerer comes to 
beg every day and is given rice, etc., but 
during the first nine days of the bright half of 
'Ash win (October) lie is given copper coins/ 1 
At Anjur in the Thana District the devotee of 
a particular god is called Bhagat t and one who 
knows how to summon or eject evil spirits is 
called Bhutya. A Dcvrishi is a person who 
knows the mantras for warding off the great 
evil spirits such as Brahma Rdk$hasa t Brahma 
amband 9 etc. Tlusc three classes are res- 



pected only for performing their respective 
duties, and not otherwise. 

At Kolhapur, the sorcerer is never appointed. 
His functions are to ask a /caul from the deity, 
to pray for the welfare of the people, and 
explain to them what he sees in his dreams. 
He holds no position in higher society, but the 
poor people who believe in him are afraid of 
him. Sorcerers are generally very cunning ; 
they frighten poor people, and obtain from 
them presents and gifts for their maintenance. 7 

In the Vengurla taluka of the Ratnagri 
District red flags are hoisted on Banyan, Pipal, 
and Umbar trees, and on certain occasions 
offerings of coins and eoeoanuts are made. It 
is believed that when the three kinds of trees- 
happen to grow together, i.c. 9 close to each 
other, near a well or on the bank of a river, 
the god Datta resides there, but such cases 
are very rare. These trees arc supposed to be 
(lie haunts of the Mtnija spirit, and therefore 
copper coins M-avt d round the persons suffer- 
ing from evil spirits are thrown underneath 
them. There are no sacrtd wells in this 
taluka. 8 In the Dapoli taluka of the Ralnagiri 
District, the Bnnjan and Pipal trees are 
worshipped. The former is worshipped by 
women on the full moon day of the month of 
Jest/fa (June) and oil the no moon day when 
it falls on Monday. On these occasions a cotton 
thread is tied round the tree, and offerings of 
glass beads, eoeoanuts, fruits, etc., are made. 
These trees are also worshipped with offerings- 
of copper coins, etc. 9 In the Dapoli taluka, 
there is a certain place between the two villa- 
ges of Anjarla and Harnai where persons pas- 
sing by that side throw one or two stones, 
causing thereby a heap of stones there-. It is be- 
lieved that by doing this the person who throws 
such stones gets rid of his itch. This place 



1 School Master, Htindiwade, Ratniigin. 
3 School Master, Ubluldanda, Ratmigiri. 
5 School Master, Sasawane,, Kolaba. 
7 Rao Sdheb Shelke, Kolhiipur. 



2 School Master, Fonda, Rating in. 

4 School Master, Chidran, Kolaba, 

6 School Master, Anjur, Thdna. 

8 School Master, Ubhddunda, Ratndgiri. 

9 School Master, Bankavli, Ratnagiri. 



FOLKLORE OF THE KONKAN 



37 



is called Girjoba. Hands and feet made of 
wood are also offered by persons who make 
vows to do so when their hands or legs are 
affected by any disease. 1 At Jbhrampur in 
the Ratnagiri District offerings of cotton 
thread, copper coins, and fruit are made to 
Banyan and Pipal trees on the full moon day 
of the month of Jestha (June) and on every 
Saturday in the month of Shrdwan (August). 2 

At Vavanje in the Panwel taluka of the 
Kolaba District, offerings of coins, etc., to 
sacred trees are made at the time of Par want 
(a festival) . For instance, when the no moon 
day falls on Monday, the women worship the 
Pipal tree, and on the full moon day of Jestha 
(June) they worship the Banyan tree. The 
custom prevails of the worship of a well by 
women after their delivery. A woman, after 
completing the period of her confinement or 
ceremonial impurity, is taken to a well, from 
which she has to bring home water, and is re- 
quired to worship the well with the following 
materials, vis : cotton thread, copper coins, 
coeoanuls and such other fruit as can be had 
on the occasion. " At Varsai in the Pen taluka 
of the Kolaba District, offerings of cotton 
cloth, copper coins, coroanuts, betelnuts and 
plantains arc made to the Banyan, Pipal, and 
Umbar trees, and also to holy wells. The 
Pipal, Tutsi, and Umbar trees are worshipped 
daily by women in this district, while the Ban- 
yan is worshipped on the full moon da^ of 
Jestlia (June). The materials of worship 
are ' rice, fruits, water, sandalpaste > flowers, 
mangoes and jack fruits. 4 

At Malad in the Thana District, the Ban- 
yan tree is worshipped by women of the Dwi- 
jas 9 i.e., of the twice born castes, on the full 
moon day of the month of Jestha . Copper or 



1 School Master, Anjarle, RatnAgiri. 
3 School Master, Vavanje, KoIAba. 
5 School Master, Maldd, Thana, 



silver coins and fruit are offered to the tree 
These offerings are taken by the Brahman 
priest, who explains to them the modes of 
worship. The Brahman priest is also given 
some money as a gift. This Vraia % i.e., vow, is 
observed by women by fasting for three suc- 
cessive days, from the 13th to thr 15th day of 
the bright half of Jestha (June). The Pipal 
tree is worshipped daily by some men and 
women of the Brahman caste. Women walk 
round this tree for a hundred and eight times 
or more daily. Some persons hold a thread 
ceremony for the Pipal tree in order to obtain 
a son, and worship the tree for a certain 
period. It is worshipped with fruit and cop- 
per coins. Wooden cradles are also offered to 
the tree. Wells are worshipped on auspicious 
days such as Partrani by women of the upper 
castes. 5 At Padghr in the Thana, District the 
Banyan tree is worshipped on the full moon 
d-ay of Jestha, and the Pipal is worshipped 
every Saturday in the month of 8/irdwan 
(August). The Pipal tree is not worshipped 
before the performance of its thread ceremony, 
and its thread ceremony is not performed till the 
tree bears at least one thousand leaves. 

At Kolhfipur, the Banyan and Pipat trees 
are considered very holy, and offerings of 
rags, cohiSj etc., are made to them. It is a 
custom among the llinelu women to worship 
the Banyan tree on the full moon day of Jes- 
tha t Offerings of cloth and fruit are made 
to this tree, and copper or silver coins are given 
as dakshana i Some women make a small mo* 
del in gold, silver, or copper of the Banyan 
tree or of its leaf, and present it to tlie Brah- 
man priest along with a present of money. 
All these rites are required to be strictly per- 
formed as enjoined in the Shdstras? 

2 School Master, Ibhrampur, Ratnigiri \ 
* School Master, Varsai, Koldba. 
6 School Master, Padghe, Thdna. 



Ro S&heb Shelke, KolhApur. 



38 



FOLKLORE OF THE KONKAN 



At Nagothane in the Kolaba District, it is 
believed that men who are we 11 versed in the 
mantras of witchcraft and sorcery sometimes 
transfer diseases from one person to another. 1 
Vaccination is believed to be a method of 
transferring disease to other persons. 2 

At Malad in the Thana District a method 
of transferring disease from one person to 
another is in practice among the Shudrax. It 
is as follows : A woman without a child cuts 
secretly a little piece from the garment of a 
woman who lias children. She then burns the 
piece, puts the ashes into water, and the mixture 
is then drunk by the barren woman. It is 
believed that, by so doing, the evil spirit of 
the disease that is troubling the barren woman 
is transferred to the other who his children. 
The barrenness of the first woman then 
disappears, and she begets children. It is said 
thai if the Kecund woman comes to know of the 
mischief before using that garment, she 
discontinues the use of the s-ime, and no harm 
is done to her. :i 

In the Umberg.'ion taluka of the Tluiiifi 
District the methods of transferring disease 
are called Muth Mdrane i. e., a bewitched 
June is sent to the person to whom the disease 
is to be transferred. Various mantra? are also 
secretly repeated with the object of trans- 
ferring the disease to an enemy. * 

At Kolhapur, there are no methods of 
transferring disease to other persons, but it is 
said that the following ceremony is practised 
in the case of persons suffering from swollen 
glands. Rice, Udid grain etc, are tied in a 
yellow cloth, and three knots are made in it. 
This is then kept for one night under the 
pillow of the diseased person. It is taktn out 



the next morning and thrown away at a place 
where three roads meet. It is then supposed 
that the person who steps on the bundle first is 
attacked with the disease, and the one for 
whom the rite is performtd is cured. 5 

At Devgad taluka in the Ratnagiri District 
it is believed that evil spirits are fond of 
things like a cock, cocoanuts, boiled rice, etc., 
and when a person considers himself attacked 
by evil spirits, these things are waved round 
his body and thrown away at some distance 
from his residence. This is generally done in 
the evening, but if necessary it can be done at 
any time. The person who goes to throw these 
things away is prohibited from looking behind. 
The things required for a bali % i. e., oblation* 
on such occasions are boihd rice, red powder, 
and an oil lamp made of black cotton wick. 

In the Vengurla taluka of the Ratnagiri 
District, when a person is suffering from any 
disease for a long time, and when ordinary 
medicines prove to be ineffective, a goat or a 
cock is waved round the body of the patient, 
and are then put beyond the village boundary 
or taken away by the sorcerer. While 
performing this rite, the man must repeat 
certain mantras J 

At Fonda in the Ratnagiri District, the use 
of scapegoats is resorted to in cases of persons 
supposed to have been attacked by evil spirits. 
Curds and boiled rice are waved round the 
body of the diseased person and thrown away 
at a distance from the house. In some cases it 
is said that the cock which is waved round 
the body of the sick person dies instantane- 
ously. 8 

In the Malwan taluka of the Ratnagiri Dis- 
trict the scapegoat (often a cock) is waved 



1 School Master, Nagothane. Koltiba. 

3 School Master, Malad, Thdna. 

5 Rtto Saheb Shelke, Kolhapur. 

f School Master, Ubhadanda, Ratnagiri. 



2 School Master, Navare, Ratnagiri. 
1 School Master, Shirgaon, Thana. 
tf School Master, Mitbdv, Ratnagiri. 
8 School Master* Fonde, Ratnagiri. 



FOLKLORE OF THE KONKAN 



39 



three times round the sick person and thrown 
into the street. The man who goes to throw 
it away is prohibited from looking behind. 
Burnt cowdung ashes are thrown out of the 
door after the man has left the house, and the 
door is closed at once. 1 

In the Dapoli taluka, cocoanuts, curds, 
boiled rice, turmeric powder, red powder, cocks 
etc. are waved round the body of the sick 
person and taken beyond the village boundary 
or to a big tree supposed to be haunted by 
evil spirits, and in some cases these things are 
thrown away where four roads meet. 2 

In the Rajapur taluka of .the Ratnagiri 
District scapegoats are used by the low caste 
people, while Brahmans use cocoanuls, boiled 
rice and copper coins. 3 At Kalse in the Rat- 
nagiri District eggs, cocks, goats, etc. are used 
as scapegoats. These tilings are waved round 
the body of the patient, and taken beyond the 
village limits or far from the residence of the 
sick person. For this rite a man from the 
<Ghadi, Gurav, Raval, or Mahar caste is in- 
vited at night, and he is paid in cash for his 
services. 4 

At Ibhrampur in the Ratnagiri District, the 
.cocks and goals used for driving out evil 



spirits from the body of the patient are not 
thrown away, but are eaten by the exorcist. 5 

At Navre in the Ratnjgiri District, hens 
are used to extract the poison of snake bites 
from the body of the sufferer. In cases of 
evil spirits alone, cocoanuts, cocks and goats 
are used as scapegoats. 

At Dasgaon in the Kolaba District, a Paradi 
(basket) containing black glass beads, bangles* 
turmeric and red powders, sweetmeat of five 
sorts, flowers, cocoanut, a burning scented 
stick, and rice, is waved three times round the 
body of the patient, and thrown away outside 
the village. 7 

At Kolhapur, the use of fowls, goats, limes, 
cocoanuts, copper coins, dry chillies and salt 
is in vogue, not only in cases of sick persons, 
but also when a person performs a feat such 
as bending an iron bar, or doubling with his 
hands a silver coin, or winning a victory in 
wrestling. The articles are then waved round 
him and thrown away in order that he may 
not suffer from an evil eye. Among the rich 
the same rite is performed on ordinary occa- 
sions such as leaving a house, starting on a 
journey etc. In cases of illness it is specially 
performed in the evening, and the articles are 
thrown away at the outskirts of the village, 
or by the side of a well. 8 



1 School Master, Bandivade, Ratnagiri. 
3 School Master, Adivare, Ratn&giri. 

6 School Master, Ibhrampur, Ratn&giri. 

7 School Master, Ddsgaon, Kolaba, 



2 School Master, An j aria, Ratndgiri. 
* School Master, Kdlse, Ratnagiri. 
6 School Master, Navre, Ratnagiri. 
8 Rao Sdhib. Shelke, Koihdpur. 



CHAPTER IV. 



WORSHIP OF ANCESTORS AND SAINTS. 



In the Konkan, especially among the lower 
classes, a strong belief prevails regarding the 
mortality of the spirits of the dead and of 
their re-appearance or re-birth in their 
children. And for this reason, as well as for 
protection against evil, the dead ancestors are 
worshipped. 

The custom regarding the worship of an- 
cestors prevailing at Kalshe in the Ratnagiri 
District is as follows : The worship of an- 
cestors is called Shrdddha (anniversary) . It 
is performed on the no moon day of every 
month, on the date of the death of the person 
every year, and also on the same date of the 
dark half of the month of Bhddrapada (Sep- 
tember). Among the Brahmans, Brahman 
priests are invited, worshipped, and are given a 
feast, after worshipping balls of boiled rice 
as representing the dead ancestors. The 
special materials used for worship are sesa- 
inum and barley grain. The same custom 
prevails among non-Bralmians with the excep- 
tion that the bills are made of rice flour and 
not of boiled rice. To partake of the food on 
such occasions,; the lower classes invite married 
persons of their own caste. The anniversary 
day of Sddhus and Mahants, i.e. saints, is 
called Punya tithi i.e. the day of merit. 

It is commonly believed that spirits are 
mortal. The life of tlie deceased remains in 
the spirit condition until the sins which he 
may have committed are washed away by the 
good deeds of his descendants. There is no 



belief that one spirit dies and another takes 
its place, but it is believed that the ancestors* 
are sometimes reborn in the same family. 1 

At Ubhadanda in the Vengurla taluka of 
the Ratnagiri District ancestors are worshipped 
every year on the same date of the month 
(according to the Hindu calendar year) on 
which the person died, by performing a Shrad- 
dha rite. They are also worshipped on the 
same date in the second half of Bhddrapada 
(September) every year. This is by a rite 
called Mahal ay a Shrdddha^ On both these 
occasions IJrahmans are invited, and the wor- 
shipping ceremony is performed by repeating 
the mantras. After the ceremony, all the invit- 
ed guests men and women partake of food. 

Sadhus are worshipped after washing their 
feet with sandal paste, flowers, cocoanuts and 
gifts of money. * 

It is believed that evil spirits undergo a 
transformation after a lapse of twelve years. 
The practice of giving the names of ancestors 
to children is common, and it is due to the 
belief that the spirits of the dead are reborn 
in children in the same family. 2 

At Pendur in the Ratnagiri District the 
ancestors are worshipped on the last day of 
every Hindu calendar month. This monthly 
worship is called Darsha ShrdddUa. The 
annual anniversay of the manes is celebrated 
by the ceremony called the fidmvatsarik 
Shr&ddha. If any ancestor has died after 
becoming a recluse or Sanydsi, his body is- 



1 School Master, Kittse, Ratn&giri. 



2 School Master, Ubhdddnda, Ratndgiri. 



FOLKLORE OF THE KONKAN 



41 



buried, and a tomb called a samadhi is erected 
over it; and his descend -in ts, instead of per- 
forming the annual Shrdddha, worship the 
tomb o'f the recluse every day. It is believed 
that the spirits take a different form after the 
lapse of seven generations. The belief that 
the spirits of the dead are reborn in the same 
family prevails among the people of this dis- 
trict. The following measures are r.dopted for 
the purpose of identification. When a person 
dies in a family, a basil or bcl leaf is placed 
011 a certain part of the body, or some familiar 
sign is made in sandal paste ; and when a child 
is born in the family, its body is carefully 
examined to ascertain whether there are any 
signs on the body of the child such as were 
made on the dead body of the ancestor. If 
the S'tme sign appears to the satisfaction of 
the members of the family, it is believed that 
the dead person has been reborn in the s'ime 
family. 1 

At Navare in the Ratn'igiri District Brah- 
mans are im ited, worshipped and given a feast 
in honour of ancestors. Sddhus and Mahants, or 
saints, are worshipped by giving them the same 
honour acoorded to the family deities. 2 

At Basani in the Ratnngiri District the 
anniversary day of saints is observed by the 
performance of a IUiajan t which consists in 
singing the good deeds of saints and in offering 
prayers. It is believed that spirits are mortal, 
but they da not die like ordinary human beings. 
They cc.asc to exist as spirits as soon as the 
period of their release is over. The spirits 
obtain absolution by visiting certain holy 
places. 3 

At Dubhol in the Ratnngiri District the 
people believe that the souls of ancestors are 
reborn in children in the same family if some 



of their desires remain unfulfilled at the time 
of their demise. 4 

At Shiravde in the Rntnagiri District ances- 
tors are worshipped every year by performing 
the rites calhd tarpan 9 \\ Inch consist in offering 
oblations of holy water, sesamum, barley grains 
and repeating prayers. The tar pan is obser- 
ved on the very date of the month in which the 
person died. The procedure of worshipping 
the Hindu saints is similar to' that cf the other 
deities. Owing to the belief that the spirit 
of the dead are reborn in children in the san;e 
family the name of the grandfather is given 
to the grandson.*" 1 

At Narinrc in the Rntnagiri taluka ances- 
tors are worshipped by inviting Brahman 
priests, and worshipping them with sandal 
paste and flowers. These Brahmans are 
supposed to represent the father, grandfather 
and great grandfather of the worshipper. 

At Bandivade in the Ratnagiri District the 
leaves of the herb called pudina t (a good medi- 
cine for worms) sesamum, and darbha grass are 
required for the worship of ancestors. The 
man who worships the ancestors has to turn his 
sacred thread from tin right hand to the left. 7 

At Anjarle in the Ratnagiri District Mahantt 
and Sddhuft are worshipped in their life- 
time like family deities^ and their tombs are 
M'orsluppcd after their d^ath. 8 

At Fonde in the Ratnagiri District ancestors 
are worshipped by making balls of boiled rice 
on their anniversary day. The balls arc suppos- 
ed to take tin: place, of the dead parents, and 
they are worshipped with sandal paste and 
flowers, arid by burning incense and lighting a 
lamp of clarified butter. Betclnuts and leaves, 
cocoanuts and Dakshina (presents of money) 
are given to them. People also bow before them. 



1 School Master, Pendur, Ratnagiri. 
School Master, Basani, Ratnagiri. 
5 School Master, Sbiravde, Rataagiri. 
7 School Master, Baadivade, Ratntigir. 



2 School Master, Navare, Ratnagiri. 
4 School Master, Dabhol, Ratnagiri. 
School Master, Naringrc, Ratnagiri. 
8 School Master, Anjarle, Ratnagiri. 



42 



FOLKLORE OF THE KONKAN 



Mahants and JSddhus are worshipped by wash- 
ing their feet, sandal paste is applied to their 
body, and they are garlanded with flowers. 
Cocoanuts, a piece of cloth and a gift in coins 
are given to them according to the means of 
the giver. It is said that spirits can remain as 
spirits for about a thousand years. 1 

At Vijayadurg in the Ratnagiri District 
the method of worshipping ancestors is as 
follows: In some cases elderly parents as well 
as a grandfather and great grandfather are also 
worshipped, their feet are washed with water, 
and the water is accepted as tirth or holy water. 
While worshipping the Mahants and Sddhus, 
or saints, water is poured on their right hand, 
and they are worshipped with sandal paste 
and flowers, and given a dakshana or gifts of 
money according to one's means and will. 
The pddukas 9 or foot prints, of saints are 
worshipped after their death. - 

At Mitbav in the llatnagiri District holy 
persons such as Sanyasis are worshipped after 
their death by performing their anniversary 
ceremony every year. It is believed that 
spirits are mortal. Evil spirits fetich as munjas t 
etc., undergo a kind of transformation, and 
it is believed that this occurs at places like 
Narsoba's Wadi. 3 

At Devgad in the Ratnagiri District ances- 
tors are worshipped on their anniversary diys, 
the manes being represented by pieces of 
Darhh& grass and balls of boiled rice. 4 

At Foladpur in the Kolaba District a person 
whose father is alive but who has lost his 
mother's father, has to perform the Shrdddha 
of that grandfather on the 1st day of the bright 
half of Ashwin (October)., This Skrdddha is 
called Dulritra. A person who has lost his 
wife lias to perform the Shrdddha for that 



wife on the 9th day of the dark half of the 
month of Bhddrapada. This day is called 
Ahev Navami. These different sorts of Shrdd- 
dhas arc observed only by the high class 
Hindus. The lower classes worship their 
ancestors on the last day of the month of 
Bhddrapada by preparing a ball of boiled rice 
or flour, and putting it out for the crows to eat. 
It is believed that spirits arc mortal. The 
ceremony called Narayan Nagabali is per- 
formed when it is believed that the spirit of an 
ancestor is giving trouble to the family. When 
this rite is performed, the spirit is saved and 
the ailment ceases. It is believed that the 
spirits of the dead are sometimes reborn in 
children in the same family, and in such cases- 
the names of the ancestors are given to their 
children by the people.*'' 

At Khupoli in the Karjat taluka of the 
Kolaba District the form of worship of ances- 
tors is similar to that of the ordinary Hindu 
deities. In the ease of the worship of the 
deities the person performing the worship has 
to sit with his face towards the east, while at 
the worship of the ancestors he has to sit with 
his face towards the south. 

At Chaul in the Kolaba District, the tombs- 
of Sanydsis 9 i.e. ascetics and JSddhus are wor- 
shipped on their anniversary days > and a great 
fair is held in their honour. The other ances- 
tors are worshipped by the shrdddha rites. The 
anniversary of the founders of the different 
sects is observed by their followers by a 
bhajan, i. e. singing songs in their own style 
and exhibiting the different insignia and flag 
of the sect as advised by their founders. 7 

The people of Chidhran in the Kolaba 
District believe that the period for which the 
soul has to remain in the spirit state depends- 



1 School Master, Fonde, Katnugid. 
3 School Master, Mitbav, Ratnagiri. 
5 School Master, Ppladpur, Koldba. 

7 School Master, 



2 School Master, Vijayadurg, Ratndgiri. 
* School Master, Devgad, Ratnagiri. 
School Master, Khopoli, Kolaba. 
Chaul, Kolaba. 



FOLKLORE OF THE KONKAN 



43 



upon the sins of the person, or the wishes which 
remained unfulfilled during his life time. It 
is not that all the spirits of the dead are 
reborn in children. The rebirth depends upon 
the good or bad deeds of the deceased. 
However, if the nature of any child suggests 
the nature of any dead person in the family, it 
is assumed that the spirit of the deceased has 
returned to the family. 1 

At Nagothane in the Pen taluka of the 
Kolaba District some of the communities 
worship small images called tanks on the 
anniversary of their ancestors' death ; among 
the Shudras food is given to the crows on the 
last day of Bhddrapad. The custom of 
giving u grandfather's name to the grandson 
prevails largely, and is due to the belief that 
the spirits of the dead are sometimes reborn 
in the same family. 2 It is also said that in 
some of the Hindu communities, if a child 
cries continuously, ashes are applied to its 
forehead in the name of one of the ancestors 
in the family ; and if the child sleeps quietly 
or stops crying, the name of thai ancestor is 
given to it. : * 

At Shirgaon in the Thana District, the 
worship of ancestors is performed on the 
day of the father's death, every year. Ou 
any auspicious occasion the rite called Ndndi 
shrdddha is performed at the beginning of the 
ceremony. It is believed that evil spirits or 
ghosts have to remain in the ghostly state for 
about one thousand years, or at least until one 
of the descendants in the family goes to 
a holy place like Kdshi (Benares) and there 
performs the shrdddha rites of his ancestors. 4 

At Malad in thSe Thana District, the 
worship of ancestors is performed on the day 
of the father's death every month till the 



completion of one year by inviting Brahman? 
and giving them a feast. This is done among 
Brahmans only. The other communities worship 
their ancestors by performing the rite called 
Chat a Shrdddha and by giving 8hidha 9 i.e. rice 
pulse, vegetables and glu to Brahman priests. 
A feast is then given to their castcmen. 5 

At Kolhapur, ancestors, Mahants and <Sa- 
dhus are worshipped by the rites known as the 
Puranic ritual, that is, no Vedic mantras are 
repeated while performing these rites. It is a 
common belief in this province that the soul 
of the person who has committed a murder, or 
has incurred debt and enmity, is obliged to 
repay the debt by being born again as a 
servant or in some other subordinate capacity 
of the debtor. 

The tombs of the Hindu) and Mahomedan 
saints are considered holy, but they are not 
supposed lo possess miracular powers. 7 The 
following is a list of saints who have been 
deified and worshipped by the people of the 
Ratnagiri Distriet. (1) Mukundraj, (2) 
Dnyandev, (3) Tukurani, (4) Eknatb 
(5) Namdcv, (6) Ramdas, (7) Akkalkotche 
Swaini, (8) Ranganath, (9) Dev Mamlaldar 
(10) Kabir, (11) Kamal, (12) Nipat 
Niranjan, (13) Tulshidas, (14) Pundalik, 
(15) Vaslustha, (16) Dattatraya, (17) 
Sohiroba, (18) Gorakshanalh, (19) Pur- 
nanath. 

At Shiroda in the Ratnagiri District a 
practice prevails of making vows to the tombs, 
of women who burnt themselves as Satvls. 
Vows are also made to the Musalman Pirs,. 
and offerings are often made in fulfilment of 
such vows. 8 

At the fort of Fishdlgad there is a tomb of 
a Pir (saint). It is usual to make a TOW to 



School Master, Chidhran,, Kolaba. 

School Master, Vavanje, Koliiba, 
' School Master, Malad, Thana. 
f School Master, Pf ndur, Ratnagiri. 



2 School Master, Nagolhane, Koldba. 
* School Master, Shirgaon, Thdna. 
8 Rao Saheb Shelke, Kolhapur. 
School Master, Shiroda, Ratnigiri. 



44 



FOLKLORE OF THE KONKAN 



worship this Pir with fetters on one's legs, and 
it is believed thai, at the lime of worship, the 
chains break of!'. 1 

There is at Dahibav in the Ratndgiri 
District a tomb of i Hindu saint named JSJiri 
Anand Murti, to which the people of that 
locality make vows when severe calamities 
befall them, and it is believed that the saint 
listens to their prayers. 2 

When a Brahman assumes the garb of a 
recluse or fianydxi, he is considered by the 
people as sacred as a Hindu god, and is 
worshipped with great reverence, provided he 
abides by the rules contained in the shastras* 

There is a tomb of a Pir at Bawa Malangad 
in the Panwel taluka of the Kolaba District, 
where the people make vows to the Pir, and it 
is believed that the Pir fulfils their wishes. 
Hindu saints such as Ilamdas, Dny/meshwar, 
Namdev are held in great honour in this 
District. 4 

There is a. temple of Ndgoba at Avas in 
the Koliiba District where persons suffering 
from snake-bite, if carried to the temple while 
still alive, are said lo be cured. 5 

At Kawad in the Bhiwandi taluka of the 
Thana District there is a tomb of a 
'Bralim&c'hari named Sakhdrdm Ttava wh > has 
been deified by the people of that District. 
A great fair is held at the tomb every year. 

The following instance is given of a miracle 
at the tomb Sakhdrdm Bdva of Kawad. A 
man suffering from fits showed an inclination 
to go to Kawad to read Guru Charitra for 
seven successive days. He was taken to thnt 
place accordingly. After his arrival, he 
continued to suffer from these fits in the 



morning and evening at the time of the 
worship at the tomb. Once during the fits he 
said that he would be free from the disease if 
Rs. 200 were spent in giving a feast to the 
Brahmans at Pali. The relatives of the sufferer 
agreed to arrange accordingly, and instantly the 
man put his head on the Samddhi (tomb) and 
threw himself on his back. He came to his 
senses after ten minutes, and from that time he 
was completely cured. A feast was then given 
to the Brahmans at Pali, and Rs. 200 were 
spent over it as promised. Another instance 
of miracular power is cited, and that is of the 
priest of the goddess Mahaluxmi of Kolwan. 
This priest goes up and hoists the flag of the 
goddess on a steep hill which no other person 
can climb, and it is believed that he can do 
this only when the spirit of the goddess en' era 
his body. 7 

At Umbergaon in the Thana District there 
is a miracle-working tomb of a saint called the 
Datar "Pir." Snkharambava of Angaon 
Kawad, a Hindu saint, is held in high honour 
in this village. 8 At this place it is a 1 so believed 
that some of the Pirs walk round the village at 
night, and their f ombs are said to be seen in 
motion. The Datar Pir is worshipped even 
by the Hindus of that locality. 

At Shirosi In the Murbad Taluka of the 
Thana District, vSakharmnbava of Kawad, Dcv 
Mamlatdar* Chanel inimbuva of Khed, Narayan- 
buvn of Nanuri, the Sw&mi of Akkalfeot, the 
SwAmi of Kumbhar Peth at Kolhapur, and 
the Dandekerbuva of Rajapur are the principal 
saints held in honour by the people. 10 

At Manikpur in the Thana District it is said 
that a bright light or flames emanate from 
certain tombs of Mirsalraan saints. 11 



1 School Master, Sakharane, Ratnsigiri. 
8 School Master, Adivare, Ratnagiri. 

* School Master, Akshi, KoUba. 

T School Master, Padghe, Thana. 

* School Master, Umbergaon, Thana, 

11 School Master, 



2 School Master, Ndringre, Ratndgiri. 
4 School Master, Chauk, Ratndgiri, 
6 School Master, Vdda, Thrfna. 
8 School Master, Dahiinu, Thilna. 
10 School Master, Shirosi, Thana. 
Mtlnikpur, Thana. 



FOLKLORE OF THE KONKAN 



45 



At Uniela in the Thana District it is said 
that flames and smoke are given out from the 
tombs of certain Mahomedan saints situated in 
the locality. These flames appear and 
disappear very suddenly. 1 

In the Kolhapur District people believe that 
the Samddhi of Swami Anandmiirti, who was 
a disciple of Raghunath Swami of Bhramanal, 
shakes on the Shiwardtri day, that is the 13th 
of the dark half of Mdgha t and on the Rama- 
nawami day i. e. the 9th of the bri ht half of 
Chaitra, at the time of the worship called 
B ha Jan. Among the tombs held most sacred 
by the Hindus of the Konkan may be mentioned 
the following vis: Bmijang Swami of Lokapur, 
Ramdas Swami, the Samddhi of Shri Shankara- 
charya at Shirgaon, Chintainan Swami of 
Murgud, and the Samddki of Mangalmurti 
Morya at Chinchwad near Poona. All these 
JSwdmis were Brahmwhdris or bachelors, and 
they spent their lives in the service of God and 
preached virtue and morality to the masses. 
These Samddhis are of two kinds: (1) of saints 
after death, and (2) of saints on the point of 
death. The third kind is called Jal Samddlu, 
i.e. immersion in water, but no tomb of the 
latter kind is to be found in this Province. It 
is said that, if a lime is placed above the Samd- 
dhi of Bhujanga Swami, it begins to shake at 
the time of the Arti ceremony. The present 
disciple of Bhujanga Swami sits in (Samddhi) 
meditation continuously for four to eight days 
There prevails a belief at Kolhapur that the 
swdmi whose body is buried in the tomb at 
Chinchwad is still alive. Some years ago when 
the present disciple of the Cliinchwad Swami 
was anxious to take Samddh^ he had a dream in 
which the swdmi in the tomb told him that he 
was still living in that SamddUi, and that there- 
fore there was no need for his disciple to take 
Samddh. He was thus obliged to forego the 
project. The Peshwas of Poona, who were 
staunch devotees of the Chinchwad swdmi, and 
by whose favour they were raised to a position 



of social equality among the Deccan Br&hinans, 
granted an Inam of some villages for the 
maintenance of this Samddhi, and the British 
Government have allowed the descendants of 
the trvdmi to retain the Inam. The following 
arc the principal Musalman saints who have 
been deified in the Kolhapur District: 

(1) BdbaJamdl, (2) Ghod Pir, (3) Bara 
Imant, (4) Avachit JPtY, (5) Buran SdJteb 
and (") Mira JSdheb of Miraj. All these 
Pirs have been supplied with annual grants of 
money by the Kolhapur State. 2 

At Ubhadanda in the Vcngurla taluka of 
the Ratnrtgiri District some Hindus have adopt- 
ed the worship of Mahomedan saints. Maho- 
medan Pirs are worshipped in the month of 
Moharram. On these occasions Hindus beg 
in the town in the disguise of Fakirs, and the 
alms thus obtained are offered to the Pir. 
They make offerings of water to the Pirs, while 
Ike tdbuis are being carried to the seft for 
immersion. But this practice is being slowly 
discontinued. 3 

At Bandivade in the Ratnagiri District 
Hindus offer cocoanuts and khichadi to the 
Pirs at the time of the Moharram $ and at some 
places a lamp is kept burning every Monday in 
honour of a Pir. 4 

At Kulbudevi in the Ratnagiri taluka there 
is a tomb of a Musalinan saint who is worship- 
ped by the Hindus. Similarly there is a Pir 
at Oaonkhddi in the Rajapuir taluka who is 
held in reverence even by high caste Hindus. 5 

At Adc in the Dapoli taluka of the Ratnagiri 
District there is a tomb of a Musalman saint 
which is worshipped by the Hindus including 
the Brahmans. The building and also the 
mosque in that village have been repairc d from 
contributions obtained fromhighclass Hindus. 
Many Hindus of Devagadin the Ratiuigiri 
District worship Musalman saints. Occasional- 
ly they offer cocoanuts to tdbuts, and throw 
red powder over them. They also make vows 
to the Pirs. 7 



i School Master, Umela, Thdna. 2 R*o Saheb Shelke, Kolhapur. 

s School Master, Ubh*danda, Ratnagiri. * School Master, Bandivade, Ratnfigiri. 

8 School Master, Basani, Ratodgiri. 6 School Master, Murud, Ratnrfgiri. 

^ School Master, Devagad, Ratn&giri. 



46 



FOLKLORE OF THE KONKAN 



There are two Pirs at Vijayadurg who are 
worshipped by the Hindus. The same practice 
prevails at Rajapur and Kharepatan. 1 

At Chauk in the Karjat taluka of the Kolaba 
District some Hindus worship Pirs. The 
members of the Ketkar family of Chauk are 
the Pujdris or rm'nistrants of the Musalman 
saint known as Bdva Mdlangad. This shows 
that even Urahraans worship Musalman ' 
saints. 2 

The tomb of Bavd Mdlangad situated in 
the Kolaba District is worshipped first by a 
Brahman and then by Musalmans. The Brah- 
man worshipper performs this task more for 
the pecuniary benefit which he derives from the 
worship than from faith in the divinity of 
the Pir/< 

At Poladpur in the Mahad taluka of the 
Kolaba District there are no instances of 
Musfilnmn saints being worshipped by Hindus, 
but persons wishing to have children make 
vows to Pirs, and children born by the favour 
of such Pirs are required to assume the robe 
of a Fakir during the Moharram festivities. 4 

The practice of worshipping such saints 
exists at Khopoli in the Kolaba District. 
Persons in trouble, or desirous of getting 
children, make vows to the saint Imam Hussein, 
and when their desires are fulfilled they dress 
themselves as Fakirs and beg at certain places 
during the Moharram festivities. 5 A certain 
Lakshman Gangadhar Joshi of Rewdanda in 
the Kolaba District is the Mujdwar (priest or 
ministrant) of a Musalman saint Chdnsewalli 
and lie holds an Inam in connection witli his 
office of Mujdwar of the saint's Darga* 

At Akshi in the Kolaba District there is a 
tomb of a Pir which is worshipped by lower 
class Hindus such as Kolis, Mdlis and 
BhanddrisJ 

The Hindus of Bhuwan in the Murbad 
taluka of thfe Kolaba District worship the Pir 



of the locality. It is said that the cultivators 
of the village on:e lost their cattle, and that 
a Fakir attributed the loss to the rage of the 
Pir. Since that time they are careful to worship 
the saint, and the result is that there has been 
no disease among their cattle. They offer 
Malinda i. e. bread and jdgri 9 to the Pir every 
Thursday. 8 

Tlie Hindu inhabitants of Mala"d in the 
Thana District sprinkle water over the roads 
by which the tdbuts are to pass, and allow 
their children to pass beneath the tdbuts. 
Some throw sweetmeat on the tdbuts, and 
distribute the same to the poor. 9 

At Shirgaon in the Mahim taluka of the 
Thana District some Hindus make vows to the 
local Pir and take part in the tdbut procession. 
They pour water over the feet of the tdbut 
bearers, and throw abir (black scented powder) 
and flowers on the tdbuts. They also distribute 
to the fakirs Malinda , or Khlichadi.M 

The Mujdwar (priest) of the saint Walli 
Amir Shalia of Sliahapur in the Thana 
District is a Maratha by caste. 11 

In the Kolhapur District Pirs are held in 
great reverence by Hindus. They make vows 
to the Pirs in order to get a son, and when 
their object is fulfilled they offer a preparation 
of Til (sesamum) and sugar called Rewadi, 
and other sweets called Change, Malinda and 
Pedhe at the time of Moharram. They also 
give Fakiri to their sons ill the tdbut season. 
Some of them even bring a tdbut and Ndl 
sdheb to their houses, and spend much money 
on them for illuminations, etc. They dance 
from one Ndlpir to the other saying that the 
Nalpir has entered their bodies. While going 
through the streets they cry out very loudly 
the words 'Yalli Dhulla*. The holiday of the 
Moharram is obsereved for ten days. On the 
tenth day the tdbuts and the Ndlpir s are taken 



1 School Master, Vijaydurg, Ratnigiri. 
3 School Master, Chidhran, Kolaba. 
School Master, Khopoli, Kolaba. 
' School Master, Akshi, Kolaba. 
School Master, Maldd, Thana. 

11 School Master, 



2 SchoJl Master, Chauk, Kolaba. 
4 School Master, Poladpur, Koldba. 
School Master, ChowJ, Kolaba. 
8 School Master, Bhuwaoj Thana. 
10 School Master, Shirgaon, Thdna. 
Shirosi, Tha* na. 



FOLKLORE OF THE KONKAN 



47 



to the river for the purpose of immersion. 
While returning home from the river with the 
bundle of the Patka of Ndlpir on their heads 
they cry out loudly the following words : 
"Alabiddyo dla biddsha i/a Husan bani 
alidoshdke sultan albida'\ On the third day 
after the immersion of t abut ft into the river, 
the Pirs devotees kill a goat in the nair-c of 
their patron Pir and make a preparation of 
the goat's flesh called Koiiduri* 

The following rites are in vogue for the 
cure of barrenness in the village of Dabhol in 
the Ratnagiri District. (I) Walking round 
the Pipal tree daily; (2) Observing a fast for 
sixteen successive Mondays; (3) Performing 
the worship of Shiva after observing the 
aforesaid fast. 2 

At K.'ilshe in the Mai wan taluka of the 
Ratm'igiri District a barren woman is required 
to walk round a Pipal tree every day in the 
morning, and if the barrenness be attributed 
to the disfavour of any deity or the attack of 
an evil spirit, the same deity or the evil spirit 
is invoked and worshipped by the woman her- 
self, or through a medium who knows the 
appropriate mode of worship. 3 

To steal an earthen image of the God 
Ganpati, to make a cross or a Swastika on the 
bodies of children with marking nut, and the 
worship of the god Mdruti or some other 
powerful deity at midnight in the no moon bv 
a barren woman, after divesting herself of her 
clothes, are rural methods for the cure of 
barrenness observed at Anjarle and other 
places in the Dapoli taluka of the Ratnagiri 
District. 4 

At Baniivade in the Ratngiri District 
copper amulets and black cotton strings are 
used to cure barrenness. Some people make 
vows to a particular deity, and some perform 
the lite of Ndgabali* 



To walk round Pipal and Umbar trees, to 
circumambulate tta temple of a particular 
deity, and to make vows to that deity, to recite 
or have recited the holy scripture Ilar\vansha 9 
are methods in practice for cure of barrenness 
at Achre in the Malwan taluka of the 
Ratnagiri District. 

At Vijayadurg in the Ratnagiri District, it 
is believed that beating a woman at the time 
of an eclipse is one of the surest methods of 
curing barrenness. Some people give charity, 
observe fasts, worship certain deities and 
make vows to them to obtain children, 7 

At Ubhadmula in the Ratnagiri District, 
stealing I he idol of Krishna when it is being 
worshipped on the 8th day of the dark half 
of Shrawan (August), the birth day of the 
god Krishna,, and putting a coeoanut or a 
betelnut in its place is believed to be the best 
method of curing barrenness. 8 

At Chaiik in the Kolaba Distiict, the same 
plan of stealing the idol of the god Krishna is 
observed as a cure for barrenness. JJut here 
the idol is returned with great pomp, and re- 
placed in its original place after the birth of a 
child. The godlings IFanumdn nnd Bawan 
Vir are also worshipped for the cure of 
barrenness. 

At Poladpur in the Kola ha District the 
favourite method of curing barrenness is to 
obtain copper amulets and bl-iek or red cotton 
strings from a Fakir. 10 

The following are the methods in vogue for 
the cure of barrenness at Khopoli in the 
Kolaba District. 

(1) To inquire from a sorcerer the cause 
of barrenness, and then to perform the rites 
mentioned by him. 

(2) To use copper amulets and cotton 
strings taken from a Mdntri/c i. e., one well 
versed in the mantras. 



1 Rao Saheb Shelke, Kolhapur. 
5 School Master, Kalshe, Ratnagiri. 
5 School Master, Bundivade, Ratnagiri. 
7 School Master, Vijayadurg, Ratn igiri. 
9 School Master, Chauk, Kolaba. 



2 School Master, Ddbhol, Ratnagiri. 
* School Master, Anjaile, Ratnagiri. 
6 School Master, Achre, Ratnagiri. 
8 School Master, Ubhddanda, Ratn (igiri; 
1 School Master, Poladpur, Kolaba. 



48 



FOLKLORE OF THE KONKAN 



(3) To walk round the Tnlsi (basil) 
plant or the Pipal or Banyan tree daily in the 
morning after worshipping it. 

(4) To feed another woman's child, or to 
give milk to a child. 1 

At Nata in the Kolaba District, a woman 
wishing to have a child is required to strike 
with a knife the Jack, the Tamarind, and the 
Champa trees during an eclipse. It is believed 
that by so doing the woman will bear a child, 
and the trees will also bear flowers and fruits. 2 

At Medhe in th- Roha taluka of the Kolaba 
District, the following methods are in vogue 
for the cure of barrenness: 

(1) To worship the god Shiva and to 
observe fasts on Mondays. 

(2) To worship the god Ganpati and to 
observe fasts on JSankasthi chaturthi i. e., the 
fourth day of the dark half of every monlh. 

(3) To walk round the temple of Maruii 
and Pipal and Umbar trees every day, in the 
morning/* 

At Padaghc in the 1? hi wand i taluka of the 
Thana District, images of Rama and Krishna 
are put into the. lap of a barren woman e-n 
their respective birthdays z. e t% the 9th day of 
the bright half of Chaitra, and the Hh day 
of the dark half of Shrdwan. CocoantUs arc- 
also placed in her lap with these images. 1 

At Manikpur in the Thana District the 
goddess Shit ala is worshipped by women to 
cure barrenness. They observe fasts, and go 
to the temple of the goddess bare-footed with 
their hair loose and throwing milk on their 
path. They offer to the goddess wooden cradles 
and children's toys in fulfilment of their 
vows. 5 

At Shirgaou in the Mahim taluka of the 
Thana District, it is said that the repetition 
of the mantra" JSantdn Gopdl jtiy' J is resorted 
to as a cure for barrenness. 



At Wade in the Thana District,women make 
vows even to minor deities such as Chedoba 
to get rid of barrenness. They also use copper 
amulets and cotton strings procured from a 
sorcerer well versed in the use of mantras ." 

At Dahigaori in the Thana District the 
worship of the god Shri Satya Narayan is 
held to cure barrenness. Some women also 
distribute to the poor jdgri equal to the 
weight of a child. 8 

At Dehari in the Murbad taluka of the 
Thana District, the village deity Dehari Mat a 
is iiivoktd and worshipped by women for the 
cure of barrenness. 9 In the Kolhapur District, 
the help of the family deities and of the 
household deities is invoked. Women take 
turns round the Banyan, Pipal and Umbar 9 
trees. Some make vows to the gods, and 
perform certain propitiatory rites as well as 
the Ndrdyan Ndgabali. It is believed that 
the children do not live long if a member of the 
family has killed a snake, or if the funeral 
ritrs of a person in the family have remained 
unperformed. The following ceremony is 
known as Ndrdyau Ndgabali. A snake is made 
from the flour of lidla (panic seed), and 
another made of gold is put into it. It is then 
burnt like a dead body. All the ordinary 
funeral rites are performed. After performing 
the eleventh day rites, homa t i.e., sacred firr, 
is kindled at night time, and after keeping 
vigil for the whole night, milk and a dahshana 
arc given to Brahmans. A feast is given to 
eleven Brahmaiis on that day. On the twelfth 
d?iy sixteen Brahmaiis arc fed, and on the 
thirteenth, five Brahmans are given a feast, 
after performing the Shrt'uhlha rites. On the 
fourteenth day, again, a feast is given to about 
100 to 500 Brahmans according to the means 
of the liost. It is believed that, after the per- 
formance of these rites, the soul of the deceased 
reaches heaven, and there is an end to the 
troubles and misfortunes of the family. 10 



* School Master, Khopoli, Kolaba. 
3 School Master, Medhe, Koliiba. 
5 School Master, M&nikpur, T hna* 
1 School Master, Wide, ThAna. 
9 School Master, Dehari, Thdna. 



* School Master; Niita, KolAba. 

4 School Master, Padaghe, Thana. 
School Master, Shirgaon, Thana. 

* School Master, Dahigaon, Thtfna. 
10 Rao Saheb Shelke, Koihdpur. 



CHAPTER V. 



THE WORSHIP OF THE MALEVOLENT DEAD. 



At Ubh&danda in the Ratnagiri District the 
following dreams are believed to be lucky and 
propitious. To swim through the river or 
sea, to rise to the sky, to see the Sun, the 
Moon and the other planets, to eat meat, to 
bathe in blood, and to eat rice and curds. It 
is also believed ihajt the sight of white objects 
in dreams foretells success in any work or 
undertaking that may be in view. A deity, a 
Brahman, a king, a married woman decked 
witli ornaments, a bullock, a mountain, trees 
full of fruits, climbing tht* Umber tree, a 
looking glass, meat and flowe'rs, it" seen in 
dreams, arc good omens. Climbing the 
Palas tree, Warnl i. e. an ant heap, the bitter 
lime tree, to marry, to use red clothes or red 
flower garlands, to cat cooked meat, to see the 
sun and the moon without lustre, and to see 
shooting stars during dreams, are said to be 
bad omens. * 

At Mitbav in the Devgad taluka of the 
Ratnagiri District dreams are believed to 
be caused by indigestion and restlessness. 
To embrace a dead body in a dream, to see 
troubled waters, to dine heartily, are said to be 
bad omens. Feasting friends and receiving 
gifts from them are said to be good omens. 3 

At Fonde in the Ratnagiri District dreams 
are said to indicate things that have happened, 
or arc about to happen in the near future. 
All white substances other than cotton, salt, 
and bones, arc considered auspicious, and all 



black substances excepting a lotus, a horse, 
an elephant, and a deity are considered 
inauspicious. 3 

At Ibhrampur in the Chiplun taluka, hor- 
rible dreams are good omens, >vhile pleasing 
dreams indicate approaching calamities, 4 

At Pciulur in the Ratnagiri District it is 
believed that dreams foretell future events. 
It is believed that the dream will prove correct 
and effective if the person dreaming has asked 
three questions and received throe answers 
in his dream. Those dreams which arc caused 
through cold are called Jalap, They arc 
generally false dreams, and no good omens arc 
derived therefrom. r> 

At ttasnni in the Katnagiri District it is 
believed that llir ancestors who take interest 
in the welfare of thrir descendants appear in 
dreams and foretell future events, so that the 
dreaming person may take the needful precau- 
tions for the prevention of future calamities. 

At Kalse in the Malwan taluka of the 
Ratnagiri District it is believed that dreams in 
the last part of the ni#ht. /'. <? just before 
daybreak, and in which great men are seen, 
generally prove effective. If anybody sees 
himself married iu a dream it is supposed that 
he will hear of the death- of some relative. 7 

At Cliuuk in the Kolaba District it is 
believed that, when calamities are threatened, 
the guardian deity of the family as well as 
the dead ancestors appear in dreams and give 
warnings of the coining calamities. 8 



1 School Master, Ubbtidanda, Ratnagiri. 
3 School Master, Fonde, Ratnagiri. 
5 School Master, Pendur, Ratnagiri. 
* School Master, Kdlse, Ratnagiri. 



2 School Master, Mitbav, Ratngiri 
4 School Master. Ibhrampur, Ratnjgiri. 
G School Master, Basani, Rata&giri, 
8 School Master, Chauk, 



50 



FOLKLORE OF THE KONKAN 



The people of Poladpur in the Kolaba 
])istrict believe in dreams; and when some of 
their deities appear in dreams and give them 
advice or directions, they nre careful to follow 
them. Sometimes even evil spirits appear in 
dreams, and advise the people to do certain 
things to avert calamities. People who have 
faith in such spirits act according to their 
wishes, and if they fail to do so f trouble 
is sure to follow. 1 

The people of Khopoli in the Kolaba 
District believe that if a person sees in a 
dream, the dead body of a near relative, it 
indicates that the person whose corpse was 
seen in the dream will live long. 2 

At 13irwadi in the Kolaba District it is 
believed that if a person sees a snake in a 
dream, a son will be born to him ; if he sees a 
hell, he is sure to get wealth. If he sees gold, 
it is a sure sign of losing wealth. Again, if a 
person sees himself taking his meals in a dream, 
it indicates that his death is nigh at hand.-' 1 

At Malad in the Thana District, omens are 
derived from dreams. In case of bad dreams 
the god Vishnu is remembered, and the gods 
Shankar and Maruti are also worshipped. 4 

At Belapur, wood, cowdung cakes and 
turbid water, if seen in drcaiiis, foretell 
calamities. White clothes, beautiful flowers, 
and food containing sweetmeat art; considered 
auspicious/ 1 

At Murbad in the Thana District it is 
believed that all black things, and white things 
such as ashes, are inauspicious when seen 
in dreams, but a black cow, white flowers, 
and pearls nre auspicious. Considering the 
four parts of the night, the dreams that occur 
in the first part prove effective within one 
year, that of the second part within six months, 
that of thy third within three months, and of 



the fourth within one month, and those caused 
at daybreak arc realized immediately. 

At Kolhapur, dreams are believed to be 
caused through some mental derangement or 
bodily disorder. It is customary to derive 
omens from dreams, but their nature greatly 
depends upon the different times at which 
these dreams occur. The dreams caused in 
the latter part of the night, i. e. just before 
daybreak, are believed to come true. T 

At Ubhadanda in the Venguiia taluka it is 
believed that the soul of a person leaves the 
body temporarily during his sleep; hence it 
is said that no changes or marks of colour, etc. 
should be made on the body of a person during 
sleep, because it is believed that, while 
returning, the soul identifies the body, and if 
it is satisfied with the marks of the body it 
enters it ; otherwise it might not return. 8 

At Adivare it is believed that only Hindu 
saints and ascetics, after deep and devout 
meditation, are capable of removing the soul 
from the body. It is believed that their souls 
go to heaven during that period and return at 
pleasure. At present there are no such sddkus 
in the district. 

Many Hindus in the Hntnagiri District 
believe that the suul goes to drink water at 
night, and therefore keep a pot filled with 
water at their sleeping place. 10 

The people of Chaul in the Kolaba District 
do not consider it possible ordinarily for the 
soul to leave the body, but they state that the 
Swauri of Alnndi, who died in or about the year 
1886, used to rtmove his soul from the body 
by means of Yoga.* 1 

At Kolhapur, it is believed that the soul 
leaves the body temporarily at night when a 
person is asleep. 12 



1 School Master, Foladpur, Kolaba. 
3 School Master, Birwadi. Kolaba. 
5 School Master, Belupur, Thana. 
7 Kao Saheb Shelke, Kolhdpur. 

School Master, Adivare, Ratn/.giri. 
11 School Master, Chaul, Kolaba. 



2 School Master, Khopoli, Kolaba. 
* School Master, Malad, Thana. 
6 School Master, Khuwan, Murbad, Thdna. 
8 School Master, Ubhaddnda, Ratndgiri. 
1 School Master, Kakbe, Ratnagiri. 
'12 Rao Saheb Shelke. 



FOLKLORE OF THE KOA'KAX 



51 



At Bankavali in the Dapoli taluka, it is Pir becomes able to speak in the Hindi langu- 
believed that ghosts or evil spirits have the j age although it may not be her mother tongue* 



form of a human being, but their feet are 
turned backwards. They can assume any 
form they choose. Their character is ordinarily 
to trouble the people, but when satisfied they 
are said to prove friendly. The following 
story is narrated of a person who went to 
reside in one of the villages of the Konkan. 
His wife was first attacked by a ghost called 
Girha. The Girha troubled him much by 



When a child or a person is suffering from the 
attacks of a spirit, incense is burnt, and it at 
once begins to tell the whereabouts of tin* 
spirit and the reason why the pei son has been- 
attacked. He is then asked to state what he 
wants, and when the things which the spirit 
wants are offered, it goes away. :i Spirits are 
generally invisible. 

The spirits that belong to the class of inalig- 



playing mischief in his house, viz: by taking "ant Bhuts are of a ferocious appearance : 

away eatables or by mixing dirt in his food. but those that belong to the class of friendly 
At night he used Lo divest the couple of their ! Bhutt possess bodies like human beings. 4 

clothes, and on one occasion an ornament was At Naringre in the Devgad taluka, it k 

removed by the spirit from the person of the believed that spirits are cruel by nature and 

wife. Tired of these annoyances, the man left lm shadow, that they are capable of taking 

the village and went to reside at a distance, ;in y form they like, and can perform miracles/' 

wlien, to the astonishment of the public, it A * P<mltir it is believed that llhul* eat 

happened that the ornament which was lost at chillies, and that they do not speak with human 

1 U ___!._ _-J A.. J .. 

the old village was restored to the man's wife- 



beings. Spirits arc said to remove and con- 
ceal their victims for a certain period of 
time. At Vijayadurg, a ff/Jttf is considered 
to be of n:ean character. People perform 

* . TTI i ' T i 1.1 \r i 4 i i certain rites to bring it under subjection. 

At Ubhadanda in the Vengurla taluka * ' 

Their actions are always contrary to nature. 
When a person begins to cry, dance, to eat 
forbidden things etc. he is said to be attacked 
by a Bhitt. When there is enmity bet- 
ween two persons, the one who dies first 
becomes a sambandh, and troubles his living 
enemy. 7 At Hasani, there is a belief that 
there are two kinds of spirits. Some aim at 
the welfare of the people, and others are 

always trouble some. As they have no regular 
<i hosts are even seen fishing on the banks of 1 . . , _ 

& fo i form they cannot easily be recognised. They 

can change their forms at any time. 8 



while she was asleep in the new village, and 
nobody knew who brought it there. All this 
was believed to be the work of the Girha. 1 



people believe that a Khnt is fierce in aspect 
and very troublesome, but when its wishes are 
complied with, it becomes harmless. The 
B huts reside in jungles, burial or cremation 
grounds, old trees, sacred groves and deserted 
I louses. They assume all sorts of shapes and 
forms. Sometimes they appear very tall, and 
they can instantly assume the shape of a dog, 
a cat, a tiger, or any other animal. Some j 



rivers. 2 



At Mitbuv in the Devgad taluka it is 



cbarftcter of a B hut i s to trouble 



believed that the souls of those who die with , peo pi e an a to take revenge on an old enemy, 
their wishes unfulfilled take the form of a ^ person attacked by a spirit speaks 
Shut. They enter the bodies of people. 
Any woman who is attacked by the Bkut of a 

i School Master, Bankavali, Ratndgiri. 
3 School Master, Mitbav, Ratnffgiri. 
5 School Master, Naringre, Ratnrfgiri. 
7 School Master, Vijayadurg, Ratngiri. 



incoherently and acts like a mad man. In such 
cases the leaves of the herb satdp are used. 

2 School Master, Ubhuddnda, Ratntfgiri 
4 School Master Ibhrampur, Ratnffgin. 
ti School Master, Pendur, Ratnagiri. 
8 School Master, Baan r RatnAgiri. 



FOLKLORE OF THE KONKAN 



The leaves are pounded and put under the 
patient's nose. In a few minutes, the person 
who is possessed b} the spirit begins to 
speak. 1 

The people of Chauk in the Kolaba District 
believe that the main function of a fihut is to 
frighten people, to beat them, and to make them 
perform unpleasant tasks and thereby to obtain 
food from them. 2 At Poladpur it is believed 
that if a person is able to bring a Klnit under 
his control he can make it do every kind of 
work for himself. 3 The people of Akshi believe 
that kindling fire without any reason and 
throwing stones at certain houses are the main 
functions of Bhuts* At Vavashi in the Pen 
tahika. it is believed that # /*?//*, while walking, 
never lourh the earth but always move through 
the air, and that they have no shadow. 5 The 
old nicn of Shirgaiuu in the Mahim taluka 
ndvise young children not to respond to the call 
of anybody at night unless the person calling 
is an acquaintance. For such calls arc some- 
times those of an evil spirit/' 

Fn the Kolhapur District, it is believed that 
the character of a I? hut is like that of a human 
being. When a person is attacked by a spirit, 
a great change is observed in his language and 
actions. He begins to speak in the language 
of the Khut by which he is attacked. Ff the 
ghost is of the female sex, the person speaks the 
language of females. It is believed that the 
souls of those who have been murdered or tor- 
tured assume the form of a spirit known as 
JS(imbandh t and trouble the murderer or the 
torturer, by entering his body. It is said that in 
some cases the spirit does not leave the body of 
such a person till he dies, thus exacting revenge 
for his past misdeeds. 7 In Khopoli in Ratndgiri 



it is said that the cow which is given to a Brah- 
man wlule performing the funeral rites of a 
dead person helps him to reach heaven. He gets 
there by catching hold of her tail. There are 
three paths to the other world. They are 
Bhaktimdrga, Karmamdrga f and Togamdrga. 
The Karmamdrga is believed to be superior to 
all. 8 At Malad, a belief pievails that the path 
to the other world is through the Himalayas. 
While going through the mountains of the 
Himalayas, souls find happiness or sorrow 
according to their actions in life-time. The 
people also believe that the soul returns every 
month on the date of the man's death to accept 
Kdgvas i. c. cooked food given to the manes, 
and reaches heaven at the end of one year. 
At Dahigaum in the Murbad laluka, it is 
customary among the Hindus to smear with 
cow dung the place from which a dead body has 
been removed to the burning ground. The 
place is then covered with rice flour, and is 
hidden under a basket, an oil-lamp being kept, 
burning near by. The persons who accompany 
the corpse return home to look at the lamp, and 
it is believed that the soul of the deceased will 
pass to any creature or species of which 
footprints are seen on the rice flour. 10 

At Kolhapur it is believed that the soul of a 
person after death attains that state to which 
he aspires at tin; lust moment before his death. 
Virtuous persons who die without any desire 
reach heaven and remain there in the form of 
the stars, where they arc believed to enjoy the 
happiness of heaven. Some of them are sent 
to this world when they wish to return. Sinners 
are said to reach hell in consequence of their 
misdeeds, but some remain in this world in the 
form of 



1 School Master, Cba\vl, Kolaba, 
3 School Master, Poladpur, Kolaba. 
5 School Master, Vavashi, Koldba. 
f Kuo Saheb Shelke, Kolhdpur. 
s School Master, Maldd, Thdna. 



- School Master, Chauk, Kolaba. 
4 School M asier. Akshi, Kolaba. 
<J School Master, Shirgaum, Thdna. 
8 School Master, Khopoli, Kolt&ba. 
10 School Master, Dahigaon, Thana. 



\ 



KAo Snheb Shelke,Kolhapur, 



FOLKLORE OF THE KONKAN 



53 



The people of Achare in the Malwan taluka 
believe that the souls of persons who die by 
.accident return to the same caste, and have to 
remain there till the expiry of an appointed 
period. 1 

The people of Chauk believe that persons 
dying a sudden or violent death leave wishes 
unfulfilled, and are therefore compelled to 
remain in this world in the form of Bhuts* 

At Rai in the Salsette taluka it is believed 
that the souls of those dying a sudden or violent 
death attain salvation according to their deeds 
in lifetime, but it is a current belief that those 
committing suicide take the form of a ghost, 
and those, who die on battlefields attain eternal 
salvation. 3 

At Kolhapur, it is believed that the souls of 
those who die violent deaths do not attain 
salvation, but are turned into ghosts, 4 

The people of Ubhadanda in the Vcngurla 
taluka believe that Blmls do not possess 
visible human farms. They can assume: any 
shapes they like, but there is a common belief 
that the hands and feet of Bhuts are always 
turned backwards. 5 

The most favourable times for spirits to 
tmter human bodies are midday; midnight and 
twilight. Women in delivery as well as 
those in their menses arc most liable to be 
attacked by spirits. 7 It is generally believed 
that persons adorned with ornaments are 
attacked by spirits, especially in cases of 
women and children. Again, a common belief 
prevails in the Konkan that persons, and 
particularly ladies, decked with flowers and 
ornaments are more liable to be attacked by 
spirits than others. 8 The people of Fonda 
are of opinion that spirits generally enter and 
leave human bodies through the orjran of 



hearing, while the people of Naringrc hold 
that the hair is the best way for spirits to 
enter.** The residents of Ibhrampur state 
that the mouth and the nose are the favourite 
channels for spirits entering human bodies. 10 
At Mitbav it is believed that spirits attack 
people in the throat, and generally only those 
persons who are uncleanly in their habits are 
liable to be attacked. There are no special 
ways for entering human bodies. 11 At Chaul a 
belief prevails that spirits enter the body 
when a person is suffering fiom any disease or 
when he is frightened. 12 

In the Konkan, people attempt to find good 
or bad omens in sneezing. It depends upon the 
time and the position or standing of the person 
who sneezes. If a sick person sneezes it is 
presumed that he will recover from his illness 
within a very short period, but if the sneezing 
is caused by the use of tobacco or snuff, no good 
or bad omens arc drawn. 13 Sneezing at the 
time of conversation or when contemplating any 
particular task or business is held to be 
inauspicious. Hence if anybody sneezes at 
the beginning of a task, or at the, time of 
starting out on any such task f the time is 
unfavourable. Yawning is said to be caused 
by a relative or friend remembering the person 
who yawns. 1 * In ancient times happiness and 
calamities were foretold by a voice from the 
sky, and in modern days they are expressed by 
sneezing. People have much faith in sneezing, 
and often inquire whether it is a good or bad 
omen to sneeze at the beginning of any work or 
undertaking. 15 

If a man sneezes with his face towards the 
west, it is considered auspicious. If a man 
sneezes while contemplating any task or busi- 
ness, the sneezing is considered inauspicious. 



1 School Master, Achare. Ratmigiri. 

3 School Master, Rui, Thdna. 

B School Mister, Ubhdddnda, Ratmigiri. 

7 School Master, Rai, Thiina. 

9 School Master, Fonde, Ratndgiri. 
11 School Master, MitbAv, Ratndgiri. 
13 School Master, Pendur, Ratndgiri. 



15 School Master, Bdndivade, Ratndgiri. 



2 School Master, Chauk, Koldba. 

* Rdo Saheb Shelke, Kolhapur. 

c School Master, Anjarle, Ratndgiri. 

* School Master, Bdndivade, Ratndgiri 
10 School Master, Ibhrdmpur, Ratndgiri. 
12 School Master, Chawl, Koldba. 

i School Master, Ubhdddnda, Ratndgiri. 



54 



FOLKLORE OF THE KONKAN 



Sneezing at the time of taking food i t e. while I appearance, it is believed to be a demon 
at meals, while sleeping, and while silting on a ; reborn. Such a child is supposed to bring 



praying carpet is considered auspicious. Sneez- 
ing with one's face turned towards the north, 
the south, and the east is also unlucky. 1 

In the case of Bhagats and exorcists yawn- 
ing is considered to indicate that the disease 
will disappear. 2 

In the Konkan it is believed that sneezing and 
yawning indicate the call of death, and therefore 
it is customary among the Hindus lo snap the 
thumb and th l middle finger at the time of 
yawning, and to repeat the words Shatanjica 
i. c. Live for hundred years, at the time of 
sneezing. 3 Sneeziug on a threshold is believ- 
ed to forebode evil. 4 

At Kolhapur, people believe that sneezing 
and yawning forebode evil, and the practice is 
to repeat the following words at the time of 
sneezing and yawning, viz, -Shatanjiva i t e. Live 
a hundred years, and also to repeat the name of 
Ram, while snapping the thumb and finger 
(ckutaki). In the case of a person suffering 
from a serious illness, sneezing is supposed 
to indicate a cure. If a woman sneezes while 
a man speaks, it is lucky, and if a man sneezes 
it is unlucky. The reverse is the case in 
respect of females. 5 

In the Konkan, Rakshasas, or malevolent 
spirits, are believed to be very cruel. These 
evil spirits are held in great f ear, and people 
try to avoid giving them offence. It is sup- 
posed that to cause displeasure to these demons 
may bring about death. With a view to pro- 
pitiate them, offerings of cocks and goats are 
made to them every year regularly on fixed 
days." If a woman gives birth to a child which 
is extraordinary or horrible in size and 

1 School Master, Khopoh. Kolaba. 
3 School Master, Vavanje, Koldba. 
5 Rao Saheb Siielke, Kolhapur. 
f School Master, Fonde, Ratnagin. 
9 School Master, Khopoli, Kohl ha. 
" School Master, Anjarle, Ratmlgiri. 



13 School Master, Ubhdddnda, Ratnagiri. 



bad luck to the family. 7 The Konkan people 
believe that in former days R^kshasas, or 
malevolent demons, used to be tall, ugly, black, 
with long and loose hair, big teeth, and with 
their foreheads painted with red lead, or 
skendur. They could assume any form they 
liked, were powerful, and could fly in the air. 
They were fond of human flesh/ s The 
people of Khopoli believe that Khavis is the 
ghost of an African Sidhi, This spirit is 
very malevolent, and txorcists find it verv 
difficult to bring it under control. A strong- 
belief prevails in the Konkan districts thai 
those attacked by the spirits of non-Hindus 
are beyond cure. 11 

According to the belief of the people in the 
Kollu'ipur District, ftrahma Rafcshasa is one of 
the most powerful spirits. It takes, up its 
abode in the sacred Pipal tree, and when it 
attacks a person, little hope is entertained of 
his delivery from its grasp. 10 

The following are the principal mali- 
gnant spirits of the Konkmi. 

(1) VeM, (2) Brnhmagmha, (;} Sam- 
bandhas, (4) Devachar, (5) Muiija, (6) Kha- 
vis, (7) Girha, (8) CLelak, (9) Xoting, 
(JO) Vir, (11) Cheda, (12) Mhasoba, (13) 
Jrikhin or Alwant, (14) Lavsant, and (15) Ha- 
dol. 

(1) Vetl is believed to be the King of 
Spirits. 11 Vetal is considered to be a deity 
and not an evil spirit. It enters into die- 
body of an exorcist and helps Jiim to driva 
away other evil spirits. 12 

(2) Brahmagraha is the ghost of a Brah- 
man well versed in the Veda$ t but who is ovei 
proud of his education. 1 - ' 

2 School Master, Chawl, Kolaba. 

4 School Master, Umbergaon, Thana. 

6 School Master, Ubbiidtinda, Ratnrfgiri. 

8 School Master, Adi van, Ratmigiri. 
10 Rao Saheb Shelke, Kolhrfpun 
12 School Master, ShirgacnTha*na. 



FOLKLORE OF THE KONKAN 



55 



(3) Sambandha is the spirit of a person 
who dies without an heir, and whose funeral 
rites have not been per f 01 med by any member 
of his family. It troubles the members of 
the family, but when invoked through a Bha- 
gat it becomes harmless, and even favour- 
able to tho family. 1 It is the spirit of a 
covetous person or a sani/asi who dies with 
his desires unfulfilled. 2 It does not allow 
anybody to enjoy his wealth, and takes 
revenge on an enemy till death ensues. It 
haunts trees, wells and unoccupied houses.'* 

(4) Devauhar is the spirit of a Shudra who 
dies after his marriage. 4 These (Devachar) 
spirits are said to reside on the four sides of a 
village. The spirits which reside in burial 
or cremation grounds, on river banks, and in 
old trees are said to be subordinate to these. 
Cocoanuts, plantains, sugar, cocks ,ind goats 
must be given annually to gain their favour. 5 

(5) Munja is the spirit of a Brahman boy 
who dies immediately after his thread ceremony, 
but before the final ceremony called Sod-munj 
is complete. It docs not greatly affect its 
victim but simply frightens. When it attacks, 
it i* difficult to drive out. It is cast out only 
when the patient makes a pilgrimage to a holy 
shrine. It resides in a Pipal tree or in a well. 

(6) Khavis is the spirit of a Musalman or 
a non-Hindu. 7 It is also the spirit of a Mahar 
or a Mang. 8 

(7) Girha is the ghost of a person who 
dies by drowning, or of a murdered person. 9 
Girha is not very powerful, and obeys the orders 
of the exorcists. It only frightens and troubles 
people. 10 It lives by the water side, and 

i RUJ Saheb Shelke, Kolhapur. 
3 School Master Chauk, Koliiba. 
5 School Master, Khopoli, Kolaba. 
7 Rno Saheb Shelke, Kolhdpur. 
9 School Master, Khopoli, Kolaba. 
11 School Master, Anjarle, Ratn&giri* 
is Rao Saheb Shelke, Kolhdpur. 
is School Master, Basani, Ratiuigiri. 
tf School Master, Anjarle, Ratnagiri. 



deceives persons at night by calling them by 
their names and leading them into false paths. 
It often troubles people while crossing rivers or 
creeks at night, and leads them to places where 
the water is very deep. It is said that the 
spirit Girha becomes the regular slave of a 
person who takes possession of the hair of its 
head, and gives him anything that he requires. 
It requests the person to return its hair, but 
this should not be given under any circum- 
stances. For, if the Girha gets back its hair 
all sorts of misfortunes will befall the man. 11 

(8) Chetak is the ghost of a person o f 
the Kunbi or Shudra caste. 1 - This spirit is 
also known as Ddv. 

(9) Zoting is the ghost of a man belonging 
to the Kharvi or Koli castc l;I It is also said 
to be the ghost of a Musalman. 11 

(10) Vir is the ghost of an unmarried 
person belonging to the Kslwtriya com- 
munity. 15 It is also said to be the ghost of a 
Rajput or a Purbliaya (Pardcshi.) 

(11) Cheda is the ghost of an unmarried 
Mahar. It resides on mountains, in jungles, 
and the outskirts of the village. 10 Cheda 
attacks domestic animals. It haunts fields and 
farms, and resides at public places where the 
Holi fires are annually kindled. To avoid 
being troubled by it, people offer annual 
sacrifices of fowls and goats. 17 

(12) Mhasoba is the lord of Hie ghosts, 
and is equal in might to Vetal. 18 

(13) Jaklun or Alwant. Jakhin is the 
ghost of a woman who has a husband alive. 
Alwant is believed to be the spirit of a woman 
dying al childbirth or during her menses. 

2 School Master, Basani, Ratntigiri. 

4 School Master, Ubhadanda, Ratn^giri. 

6 School Master, Anjarle, Ratnagiri. 

School Master, Chowl, Kolaba. 
w School Master, Shirgaon, Tl.ana. 
12 School Master, Bankavli, Ratniigiri. 
H School Master, Basani, Ratn^giri. 
M School Master, Shirgaon, Thana. 
' School Master, Shirgaon, Thna. 



56 



FOLKLORE OF THE KONKAN 



It resides at .burial or cremation grounds. 
Persons attacked by this spirit are taken to 
Narsoba's Wadi or Gangapur, which are 
celebrated as slirim-s Tor the removal of 
malignant spirits. 1 

(14) Lavsat is the ghost of a widow. It 
generally resides in burial and burning 
grounds, and attacks domestic animals and 
their calves. It is also said to tear elothes and j 
;at corpses. 2 

(15) Hadnl or Hrd-ili is the ghost of a 
woman who dies within ten days of childbirth 
or during her menses. It is supposed to be 
an evil spirit, but it can be kept in check by the 
use of a cane. Tt attacks all sorts of persons, 
but leaves them as soon as it is beaten. 3 

This spirit is also known as Dak an in the 
Kolhapur district. 4 Satavi is the ghost of a 
woman. It troubles women in childbirth, and 
kills their children on the 5th or 6th day after 
their birth. 5 Shakini is the ghost of an 
unmarried girl. Talkhiimba is the ghost of 
an unmarried Shudra or a person from the 
low castes. The people ofVijayadrug believe 
that one who hates and troubles the Bralmians 
and speaks ill of their religious duties becomes 
a Brahma Sambandha after death. 7 At Polad- 
pur in the Kolaba District the ghost Bdpa is 
represented by a stone painted with red lead 
and oil and placed at the boundary of a field. 
It is the guardian of the field, and protects the 
owners' interests. Offerings are made to it 
annually. If the annual offerings are neglect- 
ed, it troubles the owner of the field. It also 
troubles others when disturbed. 8 

The spirits known as Kdlkdiche Bhut and 
Bahirobdche Shut are not troublesome. When 



they favour any person, he enjoys health and 
happiness for a period of twelve years. But 
after that period he is ruined. In addition to 
the varieties of malignant spirits already des- 
cribed, the following spirits are known at 
Shirgaon in the Mahim taluka of the Thana 
District. They are Hirtva, Wdghoba t Asards t 
Gdngud f Saitdn,and Chaitannadya. The spirit 
known as Hirwa requires the offerings of a 
bow and an arrow, bhdng t bdjri bread, and a 
chaini of garlic. The Wagboba haunts jungles 
and troubles domestic animals. Cocoanuls and 
lamps of ghi are offered to it. A sards arc the 
deities that dwell in water. They infest the 
wells and ponds, and attack women and children 
at noon time and in the evening. Red lead, 
cocoanuts, flowers, parched rice (Idhya) and 
ndddpudi are given to them. 10 

At Ibhrampur in the Ratnagiri District it 
is said that the evil spirit Zoting goes about 
headless. 11 

The people of Medhe in the Rohe taluka 
believe that the spirit known as Girha t which 
resides in water, goes about headless. 12 

At Shirgaon in the Mahim taluka it is belie- 
ved that the spirit Hirwa goes about headless. 
1 1 troubles human beings and animals. The sea 
and the jungle are its places of abode. To 
avoid being troubled by it, bhang, cocoanuts, 
fowls arc given to it. 13 

The people of Dahigaun in the Murbad 
taluka believe that the Bhut known as Peesa 
goes about headless. 1 ' 4 

Some evil spirits haunt trees such as the 
Pipal, Bdbhul and Adulsa. Some have their 
haunts on a public road where three streets 
meet, or in a dirty place, some haunt old 
houses, and the rest prefer to reside in 
burial and burning grounds. 15 



School Master, 

School Master, 

School Master, 

School Master, 

School Master, 

31 School Master, 

13 School Master* 



Ubhdddnda. Ratndgiri. 
Khopol, Koldba. 
Chauk, Koldba. 
Vijayadurg, Ratnagiri. 
Khopoli, Koldba. 
Ibhrampur, Ratndgiri. 
Shirgaon, Thana. 



16 Rao Saheb Shelke, Kolhapur. 



2 School Master, Chauk, Kolaba. 

4 Rao Saheb Shelke, Kolhdpur. 

6 School Master, Basani, Ratndgiri. 

8 School Master, Poladpur, Kolaba. 
10 School Master, Shirgaon, Thana 
K School Master, Medhe, Kolaba. 
14 School Master, Dahigaon, Thdna. 



FOLKLORE OF THE KONKAN 



57 



Many spirits dwell in burial or j cremation 
grounds. Among them are Vetal, Jakhin, 
KhaviSp Khaprya, Zoting, Dav, Girha, Alavat 
and Lavsat. 1 

The spirits Munja and Sambandh are said 
to reside near houses and old trees that pro- 
duce sweet smelling flowers. The spirits Dev- 
char and Chalcgat arc said to reside at the 
four corners or the boundary of a village. 2 

It is believed that all kinds of -spirits 
assemble at night at the funeral ground when 
a body is burnt or buried. 3 

The evil spirits known as Khavis, Zoting and 
Kafri are said to dwell on mountains and in 
jungles ; while the others named Sambandha 9 
Jakhin 9 Hadal and Ldvsat are said to reside 
on trees. 4 

Munja resides in the Pipal tree. Sambandha 
dwells in the Banyan, Pipal and Umbar trees. 
It is supposed to be a guardian of buried 
treasure. 5 

At Murbad in the Thaua District, it is 
believed that an evil spirit known as Hadal 
infests the tamarind trees." 

In the Kolhapur District it is believed that 
the ghosts ol' persons dying on battlefields 
infest mountains and jungles, and the evil 
spirit known as Sambandh infests trees. 7 

Generally in the Konkan, and specially in 
the Ratnagiri District, young mothers and 
their children are supposed to be liable to the 
attacks of the spirits Satdvi % Avagat f Alavant, 
Jdkhin, Devchdr and ChAlegat* 

At Khopoli in the Kolaba District it is 
believed that a young mother and her child 
are generally attacked by the spirit of the 
dead wife of her husband, or by a Hadal or 
Ldvsat. The spirit that attacks a woman 



1 School Master, Mitb&v, Ratndgiri. 

3 School Master, Ibhrampur, Ratndgiri. 

5 School Mister, Chauk, Koldba. 

7 Rao Sdheb Shelke, Kolhapur. 

9 School Master, Khopoli, KoULba. 

11 Rrfo Srfheb Shelke, Kolhapur. 

13 School Master, Bankavli, Ratntigiri. 



during her childbirth is difficult to drive out. 
The spirits are always afraid of cleanliness, 
and therefore, where there is cleanliness, there 
is very little fear of their attacks . 

The people of Shirgaon believe that the 
fiend known ns Hedli attacks a young mother 
and her child. The Bltutya, or the sorcerer, 
makes use of his cane and of the dirty incense 
known as Nurkya Ud<t t and compels her to 
speak and to ask for what she wants. Some- 
times she speaks and asks Cor the things 
required. Boiled rice and curds, and oil with 
red lead are given to her. When she leaves 
the body, the person becomes insensible for 
a short time. 10 

The fiend known as Hadal 9 and other evil 
spirits of the female sex, generally attack 
a young mother and her child. They are 
generally attacked by these tieiuls on a public 
cross road where three roads meet, or under a 
Bdbhiitl tree, and also at wells. 11 

At Ubhadandtt in the Wngurla taluka it is 
believed that those who are killed by tigers 
or other wild beasts are born as kings in the 
next generation. 12 On the other hand the 
people of Bankavli are of opinion that those 
who suffer death at the hands of tigers and 
other wild beasts are turned into spirits. The 
spirit of a person killed by a tiger is called 
Fdghvir*-* 

At Acharc it is believed that persons killed 
by lions and tigers attain salvation, while 
those killed by inferior beasts go to hell. 14 

The people of Ibhrampur believe that 
unmarried persons killed by tigers or other 
wild beasts take the form of a ghost. Males 
become Girhas and females become Jdkhins 
and Ldvsat s , 15 



2 School Master, Fonde, RatmigirL 
* School Master, ibhrampur, Ratnagiri. 
6 School Master, Murbad, Thdna. 
8 School Master, Achare, Ratnugiri. 

w School Mister, Shirgaon, Thdna. 

12 School Master, Ubhtiddnda, Ratntigiri. 

M School Master, Achare, Ratmigiri. 



15 School Master. Ibhrampur, Ratnagiri. 



58 



FOLKLOUK OF THE KONKAX 



At Pendur it is believed that persons killed 
by tigers and other wild beasts become 
Brahma R<i!cshasa. The same form is assum- 
ed by those who die by accident. A murdered 
man becomes a Devachdr.* 

In the District of Kolhapur a belief pre- 
vails that the spirits of those killed by tigers 
or other wild beasts assume the form of 
ghosts. It is also believed that persons who 
die before they are married do not attain 
salvation, and therefore it is considered in- 
auspicious among the Hindus to remain 
unmarried. This is the real reason why the 
majority of the Hindus marry their children 
.it an early age. 2 

The ghost of a woman dying in childbirth 
or during her menses assumes the form of 
Alwant. For the purpose of preventing the 
dead woman turning into a ghost the following 
device is adopted. The corpse, instead of being 
burnt as usual, is buried underground, and four 
iron nails are fixed at the four corners of the 
spot on which thr body is buried, and plants 
bearing red flowers are planted thereon. 3 

At Bankavli it is believed that the ghost of 
a woman dying in childbirth or during her 
menses assumes the form of Jdkhin, while the 
people of the Kolhapur District believe that it 
assumes the form of Hadal /* 

The special precautions tlwit a father has 
to take at the birtli of a child are: 

To arrange for a suitable place or a room 
provided with the materials required for the 
occasion, and to ensure the correct moment for 
the birth of th* child. No person other than 
a midwife is allowed to enter the room for the 
first ten days. A pot is kept filled with water 
and a twig of the nim tree in the entrance 
of the house, and all persons entering the 
house have to wash their feet with this water. 



A knife or some other slyirp weapon is kept 
under the bed of the woman in order that the 
mother and her child may not be attacked by 
a spirit. 5 

The chief reason for ensuring the correct 
moment for the birth is that, if the birth takes, 
place at an unlucky hour, special rites are 
necessary for averting the evil effects. These 
rites consist in the recitation of certain iioly 
mantras and in giving presents of money,, 
sessainum, jdgri, clarified butter, etc., to the- 
Brahiiians and alms to the poor. <] 

At Medhc in the Robe taluka, it is customary 
for the father to throw a stone in a well, a pond, 
or a river at the birth of his son, and then to 
look at the face of the child. 7 

An owl is considered to be a bird of such 
evil repute that, in all parts of the Konkan, it 
is considered necessary to perform expiatory 
rites when an owl perches on the roof. If 
these rites arc not performed, it is firmly 
believed that some evil will befall the members 
of the family. Various omens arc drawn from 
the cries of the bird Pmgla % and these cries 
are known as Kilbil, Chilbil and Khtt Kirit* 
If an owl sits on the roof of a house, it is 
a sure sign of coming death to a member of 
the family. 

At Dcvgad in the Ratnagiri District the 
sound of a bat or an owl is considered 
inauspicious, and indicates the death of a sick 
person in t3ic house. 10 

At Chauk an owl is said to have some 
connection with spirits. Its sound at night 
indicates the appro-aching death of a sick 
person in the house. One variety of the owl 
called the pingla is supposed to foretell future 
events by ils movements and cries, while the 
bat is considered an inauspicious bird, and 
its appearance forebodes coming evil. 1 * 



1 School Master, Pendur, Ratmlgiri. 

3 School Master, Ubh&Mnda, Katndgiri. 

"' Rdo Saheb Shelke, Kolhapur. 

7 School Master, Medhe, Kolabn. 

* School Masier, Adivaro, Ratnigiri, 



11 School Master, Chauk, KcMba. 



2 Rdo Snheb Shelke, Kolhapur. 
* School Master, Bankavli, 
6 School Master, Pendur, Ratmlgiri. 
8 School Master, Shirgaon, Thdna. 
10 School Master, Dev^ad, Ratniigiri, 



FOLKLORE OF THE KONKAX 



59 



At Umbergaon people do not throw stones 
at an owl. For it is considered that the owl 
might sit and rub the stone, and that the 
person throwing it will become weak and 
wasted as the stone wears away. 1 

The people of Kolhapur do not believe that 
there is any connection between the bat or owl 
and the spirits of the dead, but they believe 
that, if an owl cries out in the evening or at 
night, it indicates the death of a sick person in 
the family. This applies also to the sound 
of a single pingla, but the sound of a pair of 
pinglus is considered auspicious. 2 

It is generally believed that old unoccu- 
pied houses are haunted by evil spirits. 
Persons who' wish to inhabit .such houses first 
perform the Vastu shdnti ceremony, and give 
a feast to Brahnwns. In former times, in the 
districts that were ruled by the Portuguese, 
religious persecution prevailed. To escape 
from these persecutions, people were compelled 
to leave their houses unprotected. Before 
leaving their houses, they used to bury their 
treasure in the ground, and on that spot 
a human being or an animal was sacrificed in 
order that the spirit of the dea'd should hover 
about the place, and prevent strangers from 
coming. 3 

The evil spirits which haunt ruins and guard 
buried treasures and old forts are known as 
Mahdpiirush\ 9 Khavis, "Brahma Rakshasa and 
Sambandh* 

If there ba any buried treasure in an old 
unoccupied house, the owner of the treasure 
remains there in the form of a ghost. If the 
treasure be near the temple of a deity, it is 
supposed to- be under the guardianship of that 
deity. 5 



At Vijayadurg it is believed that a person 
who builds a house in the days of his piospc- 
rity and does not survive to enjoy it, becomes 
a Sambandh. He remains in that house in the 
form of a ghost, and troubles every one who 
conies to stay tin re, excepting the members of 
his family. A man who buries his treasure 
underground becomes a ghost after death, 
comes back to watch his treasure, and troubles 
those who try to' remove it. 

Unoccupied houses are generally haunted 
by evil spirits. At certain forts in the Konksm 
where battles were fought, the souls of those 
slain in the battles are said to have assumed 
the forms of spirits, and to keep a watch over 
the forts. 7 

In the Kolhapur District there is a village 
Nigve beyond the river Panch Ganga at 
a distance of three miles from Kolhapur, where 
the soul of a person named Appaji Ku-lkarni 
has assumed the form of a <Sambandh and 
guards the buried treasures in his house. 
When anybody tries to dig up the buried money, 
the ghost enters the body of his daughter-in-law 
and begins to dance and cry out loudly, and 
does not allow any one to touch his treasure. 
It is also said that lie strikes the ground with 
his stick at night. Another similar instance 
is cited in the case of the village of Latvadc 
in the Shirol Peta, where Bapujipant Kulkar* 
ni continues to guard his houtfe after death. 
He does not allow anybody to live in the house, 
and if any one is bold enough to sleep there 
at night, the spirit of Bapuji appears and 
throws him out of the house. The house is 
therefore uninhabited at present. His wife 
has adopted a son, but he has to live in another 
village Vadange. 8 



1 School Master. Umbergaon, Thiina. 
3 School Master, Ubhddiinda, Ratmlgiri. 
5 School Master, Fendur, Ratndgiri. 
* School Master, Poladpur, Kolatn. 



* Rao Saheb Shelke, Kolhapur. 
4 School Master, Adivare, Ratndgiri. 
6 School Master, Vijayadrug, Ratndgiri, 
8 Rao Saheb Shelke, Kolhapur. 



CHAPTER VI. 



THE EVIL EYE AND THE SCARING OF GHOSTS. 



Hindus generally believe in the effects of 
the evil eye. II' an accident befall any thing 
of value, or it undergoes any sudden change, 
it is said to be due to the effects of an evil 
eye. In order to rscape from the influence 
of an evil eye. people begin the use of 
incantations and charms on a Sunday, 
Wednesday, or Thursday and finish them 
on the third or the fifth day. Small children, 
domestic animals, and beautiful objects are 
generally liable to be affected by an evil 
eye. 

The following arc some of the methods 
of evading the effects of an evil eye. 

\st. Dry chillies arc waved round the 
body of the affected person and 
thrown into the fire, and if they do 
not thereupon make a loud noise, 
it is said that the effects of an 
evil eye are averted. 

2nd. Mustard seed and salt are waved 
round the face of a child and then 
thrown into the fire. 

3rd, Alum is waved round the chiJd and 
then thrown into fire. The piece 
of alum tluis thrown is sometimes 
believed to be changed into the form 
of a man or a woman. From this, 
conjectures are made as to the sex of 
the person by wh'ose evil eye the 
patient is affected. The form or the 
figure is then broken by a toe of the 
left foot of the patient, and dry 
chillies, garlic, hair, rubbish from 
the house and salt are mixed in the 



alum powder. The mixture is 
waved round the patient three 
times and then thrown into fire. 
Meanwhile the sorcerer repeats the 
names of all persons, things and 
evil spirits suspected by him. After 
this performance has been repeated 
three times, the fire is deposited in 
a public place where three roads 
meet. 

4//*. If the evil eye is believed to be that 
of a ghost, the sorcerer mutters 
some words to himself, waves 
ashes round the affected child, and 
blows them in the air. 

5 th, The evil eye of n tiger is removed 
from an affected animal in the 
following manner. An oil lamp is 
burnt in the eye of a dead tiger 
and tlie lamp is waved round the 
animal by a Maluir. The Mahar 
is given a loaf prepared from eight 
kinds of grain. 

5ffo f Copper amulets and black cotton 
strings charmed by a sorcerer are 
also tied round the neck or arms of 
the patient. l 

When a child is to be removed from one 
village to another, rice is scattered at the 
boundary of the village, at the bridges, rivers, 
creeks, etc, that are crossed during the 
journey. Cocoanuts are waved round the child 
and thrown away at the boundary of the village 
and at places supposed to be haunted by 
ghosts. Before entering a house in a new 
village, a small quantity of boiled rice, bread 



School Master, Ubhddanda, Ratnagiri. 



FOLKLORE OF THE KONKAN 



61 



or grains of rice are waved round the child 
and thrown away. It is believed that, when 
black ointment is applied to the eyes, cheeks, 
or forehead of a child, there is no fear of its 
being affected by an evil eye. This also 
depends on the position of the stars at the 
birth of a child. If anybody sees a beautiful 
thing and praises it, there is a chance of its 
being affected by an evil eye. It is believed 
that children, animals, trees, and even wood 
and stones, are apt to be affected by an evil 
eye. In order to avoid injury from an evil 
eye, cocoanut shells or a shoe are tied on a 
conspicuous part of a tree or a creeping plant, 
black beads known as Vajrdbuttu are tied 
round the necks of children, and cowries and 
black beads are tied round the necks of animals. 
Even grown up persons are affected by an evil 
eye. When a man is very ill or frequently be- 
comes unconscious, cocoanuts, fowls and boiled 
rice are waved round him and thrown away. 1 

When the effects of an evil eye cannot be 
removed by ordinary methods, the evil influence 
is said to have entered through the bones, 
* Hddl drusta padali.' In order to remove it 
people bring the bone of an animal in the 
evening, and after besmearing it with oil and 
turmeric powder, wash it in hot water. It 
is dressed in a yellow cloth, and black and 
red ointments are applied to it. It is then 
waved round the affected person, and thrown 
away in some public place where three roads 
meet. 2 

For evading the effects of an evil eye, 
aalt, mustard seed, liair, garlic, dry leaves 
of onions, dry chillies, and seven small stones 
from the road are put on the fire. The fire 
is then waved round the body of the affected 
person and thrown away.. Charmed black 
cotton strings are turned over the burning 
incense and tied round the arm or the neck. 
Charmed ashes from the temples of certain 
deities are also applied to the forehead of 
the affected person. 3 



At Ibhrdmpur in the Ratndgiri District, it 
is believed that a person whose eyes have 
come under the influence of evil stars 
possesses the power of the evil eye. Ashes 
are 'taken on a mango leaf, and charmed 
with the mantras or incantations for an evil 
eye, and then they are applied to the forehead 
of the affected person. 4 

The people of Poladpur in the Kolaba District 
believe the effects of an evil eye to be as 
follows. A healthy child becomes sickly and 
cries, a man may suffer from indigestion or loss 
of appetite, a cow or a she-buffalo yielding 
plenty of milk suddenly ceases to give milk 
or- gives blood in place of it, a good image is 
disfigured or broken, and even stones are shat- 
tered to pieces by the effects of an evil rye. 

The following devices are used to ward 
off such evil effects. A black mark is 
made on the forehead of children. Black 
beads called Drustamani, and Vajrdbuttu 
are tied round their necks. Marking nuts 
and cowries tied with a black thread are 
fastened round the necks of animals. A 
little black spot is marked on an image. 
A worn out shoe or a sandal is tied to the 
fruit-yielding trees. Salt and mustard seed 
are waved thrice round the face of a child 
repeating "Ishta mi sit t a konyd pa pin ic hi 
drushta '' and thrown into the fire. Some 
people roll a cotton thread round a curry 
stone, wave it three times round the patient, 
and then put it into the fire ; if the thread 
burns, the evil eye is held to have been 
removed. If the evil eye be on the food, three 
morsels of food are first raised to the mouth, 
and then thrown into the fire. Sacred ashes 
are applied to trees and creeping plants 
to remove the effects of an evil eye. 5 

The people of Khopoli in the Koldba 
District believe that the evil eye can be 
diverted from living creatures only, and not 
from inanimate things such as a stone or an 
earthen image. Sacred ashes are applied 
to the forehead of the suffering child by 



1 School Master, Mitbav, Ratnkgiri. 
3 School Master, Achare, Ratndgiri. 

5 School Master, 



2 School Master, Anjarle, Ratndgiri. 
4 School Master, Ibhrampur, Ratndgiri. 
Poladpur, Kolaba. 



62 



FOLKLORE OF THE KONKAN 



repeating the Ram raksha sioira t i m e, the 
protecting praises of Kama, the seventh 
incarnation of Vishnu. Among Brahmans. 
rice grains are waved thrice round the face 
of a child and put into water. The water is 
then thrown away. Even flowers are waved 
round the faces of small children in the 
evening and thrown away, 1 

At Chauk in the Karjat taluka of the 
Kolaha District, some people wave the left 
shoe thrice round the bod}' of the affected 
person for the purpose of evading the effects ! 
of an evil eye. A red hot iron bar is also 
cooled in water mixed with turmeric 
powder. 2 

At Sliirgaon in the Maliim laluk.i of the 
Thana District water is drawn in a brass or 
a. copper pot in the veiling 1 , and turmeric 
powder, rice, and any other edible articles on 
which the evil eye has fallen are put into it. 
Twcntyonc elate leaves, each of them with 
a knot, are then waved round the body of the 
aft'ectcd person and thrown into the water pol, 
burning co.ils being dropped into the mixture. 
The pot is then waved thrice round the body 
of the affected person, and kept in a corner 
of the bedroom for one night, with a basket, 
a broom, and :i sandal or an old shoe placed 
on the top. It is then thrown away in the 
morning in some public place where three 
roads meet. If the water becomes red, it is 
supposed that the evil eye has been 
removed/" 

The effects of an evil eye are sometimes 
visible oil the face of a child in the form of 
small red pustules 1 . The appearance of such 
pustules is called Chfik padane. 1 

If a person is affected by an e\ il eye -it the 
time of taking his meals, he loses his appetite. 
He also becomes weaker day by day. 
One of the modes of removing these evils is 
to wave fresh date loaves three times round 
the face of the affected person, and to throw 



them into water. Some people take water in 
a copper plate and extinguish in it burning 
sticks of the tamarind tree, after waving them 
round the body of the affected person. 5 

At Kharbav in the Bassein taluka of the 
Thana District, five pieces of broken tiles 
are made red hot and put into water in which 
a little quantity of all the cooked food in the 
house has been mixed. Turmeric powder is 
also put into it. A pen knife or some other 
iron instrument is then turned five times 
in the water. A winnowing basket and a 
broom arc waved thrice round the face of 
the affected person, and placed over the water 
pot. 

At Dabanu in the Thana District, two 
big stones, of which one has been waved 
round the face of a person affected by an 
evil eye, are struck one against the other. 
If the stone breaks, it is believed that the 
evil effect has been removed. Cowdung is 
mixed with water in a brass or a copper 
plate, and dust from a public road, hair, and 
burning black cotton cloth are put into 
another small vessel. This vessel is then 
waved round the person, and placed upside 
down over the mixture of cowdung. If 
it sticks to the brass plate, this is supposed 
to be due to the evil eye. 7 

The people of Kolhapur believe in the 
1 eiFects of an evil eye. A child suffering 
from an evil eye turns pale and thin, and 
suffers from headache. To avoid these 
effects, elderly women make a mark with lamp 
black on the face or brow of the child. 
Boilrd rice and curds, and broad* and oil 
are also passed round the face of a child, 
and thrown into a public road. 8 

Generally, in the Konkan districts, oppro- 
brious names are given to children when they 
are sickly, always crying, and weak, or when 
they are short lived. The^e names are 



1 School Master, Khopoli, Koliiba. 
3 School Master, Shirgaon, Tluina. 
5 School Master, Maltid, Thana. 
7 School Master, Daluinu, Thana. 



'- School Master, Chauk, Kolriba. 
4 School Master, Padghe, Thana. 
c School Master, Khtirbav, Thana. 
8 Rao Saheb Shelke, Kolhapur. 



FOLKLORE OF THE KO\KA\ 



(33 



Mary a f Rodya, Kerya, etc. It is believed 
that children improve in health when called 
by such opprobrious names. 1 

Opprobrious names such as Dhondu^Kondu, 
Keru 9 &TG given to children in families in which 
the first children are shortlived. But their 
real names are different. The names of the 
wellknown arithmetician Kent Nana Chhatre 
and his son Koiidopant Chhatre are examples 
of opprobrious names. 2 

Among high class Hindus, the iirst son 
is not generally called by his real name, but 
by one of the opprobrious names given 
above." 

Children are sometimes weighed with shoes 
or sandals, and also with cowdung. In some 
cases, their nostrils are bored, especially the 
right one. 4 

Hindus generally call their children by 
the names of their deities and ancestors, and 
they attribute the premature death of their 
children to their own misbehaviour towards 
such ancestors* or to their having abused 
them; they fear that such abuse or 
misbehaviour has offended the ancestors. 
To avoid their displeasure and the consequent 
death of their children, the people give 
opprobrious names to their next born such 
as Dagadya y Dhondya> Gundya, Dandya 
Kerya, Ukirdya, Kondya, Lobby a, etc. The 
custom of tattooing one side of the body of 
females also prevails in the Kolluipnr District, 
especially in cases where the children in a 
family are shortlived. 5 

In the Purdnas there are instances of males 
being transformed into females, and females 
into males. For example, the female Amba was 
transformed into a male called Shikhandi and 
the male Narad was transformed into a 
female. Arjuna, the third brother of the 
Panda vas is said to have changed his sex, and 
turned into Bruhannada. 

1 School Master, MitbaV, Ratntigiri. 
3 School Master, Bhayiindar, Thana. 
fi Rao Sdheb Shelke, Kolhdpur. 
7 School Master, Murbad, Thana. 
9 School Master, Basani, Ratnagiri, 



In the JShivlilamruta, a book pertaining to 
the god Shiva, in the chapter of Simuntini, 
it has been described how a man was turned 
into a woman. 7 

At Kolhapur, there are no instances known 
of a change of sex. The goddess Yallamma 
has a high reputation in this district for 
making a change in the habits and deportments 
of men and women, especially among low 
caste people. It is believed that the curse of 
this goddess has the power of destroying the 
virility of males, whereupon they behave like 
females. Many instances of this type can be 
seen at the fair of the goddess Yallainiua,which 
is held in Mdrgashirxha ( December ); men 
dressed in women's clothes and vice versa are 
often seen at this fair. 8 

In Western India, iron nails are generally 
used wlu-n any spirit is to be buried in the 
ground. Other metals, such as gold, silver, 
and copper, are sometimes offered to the ghosts. 
The blood of fowls and goats is also offered 
to them. When inccnsr is burnt before a 
sorcerer, the spirit enters into his body. 
Water is charmed and sprinkled over tilt 
body of a person attacked by an evil spirit. 
Rice and udid grains are required for 
exorcising spirits. Red powder Pin jar % tur- 
meric powder, black ointment kdjal^ lemons, 
Naralcya Wuda a kind of incense, brtel-leaves, 
1 betclnuts, cocoanuts, mango leaves, Nirgiiffi 
I leaves, and pieces of cloth art; also used for 
j the same purpose. 

Cane sticks are used by people as a prolcc- 

j lion against evil spirits. A stick cut from 

; the tree known MS Pdndhri is also used as 

| protection. Charmed black cotton strings an; 

j tied to the wrist, arm or neck. If a man is 

very much afraid of a ghost, he repeats tin: 

name of the monkey god Maruti or any other 

deity that may be favourable to his family. 10 

y School Master, Anjarle, Ratnrigiri. 
4 School Master, Dab An u, Thana. 
6 School Master, Ibrahmpur, Katndgiri. 
8 Rtio Sdheb Shelke, Kolhapur. 
111 School Master, Mitbtiv, Ratndgiri. 



64 



FOLKLORE OF THE KONKAN 



The blood of fowls and goats is used as a 
protection against ghosts and Devachdrs, and 
also against witchcraft. Charmed water is 
waved round the person affected by an evil 
spirit, and thrown away. Rings, amulets, and 
anklets made of metals of five kinds are put 
on the hands and legs of children to ward off 
the effects of evil spirits. 1 

Jt is customary among certain people to apply 
spittle to the sandalpastc mark on the forehead 
of a man, and to the red Kunku mark on the 
forehead of an unwidowed woman. It is con- 
sidered to be a protection against evil spirits. 2 

The beak of an eagle, a stick cut from a 
tree known as Pdndhri 9 a cane having three 
joints, and the root of a shrub called Shrdvad, 
which has white leaves, are used as protection 
against evil spirits. 3 

At Pendur in the Mai wan taluka of the 
Ratnagiri District it is believed that an iron 
stick held in the hand is a protection against 
evil spirits. 4 

At Chauk in the Karjat taluka of the 
Kolaba District, pictures of certain deities are 
tattooed on the body for the purpose of 
protection against evil spirits. It is also beli- 
eved that evil spirits run away when salt and 
garlic are thrown into iirc as they cannot bear 
the smoke of burning garlic. 5 

At Mledhe in the Rohe taluka, when the dead 
body of ii woman dying within ten days of 
her delivery is taken out of the house for 
burial, an iron horseshoe is driven into the 
threshold of the house, and grains of Ndchani 
are scattered in the street while the corpse is 
being carried to the burial ground. 

At Bhuwan in the Murbad taluka some 
people tie a square piece -of leather to the 
necks of their children as protection against 
evil spirits. 7 



At Raj, a custoDi prevails of putting coral 
necklaces on children as a protective against 
evil spirits, 8 

Iron nails and horseshoes are driven into 
the threshold or on to the door of a house on 
the full moon day or the last day of the Hindu 
calendar month at evening time, to prevent 
the entrance of evil spirits. Dirty localities 
being considered to be haunts of evil spirits, 
people living in such localities burn incense- 
in their houses every day. While exorcising 
evil spirits the sorcerers throw charmed Udid 
grains and Rale panic seeds on the body of 
the diseased, or place these tilings below his 
bed. Rings made of metals of five kinds, 
iron, copper, brass, silver and gold are 
charmed on an eclipse day, and worn by people. 

I Red lead and cowries are tied to the necks 
or feet of animals as protection against evil 
spirits. The spirits that haunt buried treasures 

; are pacified by the blood of fowls and goats 

, when digging up such treasures. '* 

j Certain mantras are written on a paper, and 

! the paper is tied to a black cotton string, or the 
paper is put into a copper amulet, and then tied 
to a black cotton string. The black cotton, 
string with the amulet is then tied round the 
arm or the neck of a person attacked by evil 
spirits, or suffering from malarial fevers. 
These mantras are never disclosed to 
anybody. 10 

Nddddora is a black cotton thread having 
seven or nine knots with a charmed paper in 
one of these knots. The thread is first held 
over burning incense, and then tied round the 
neck or the arm of the diseased. Sunday 
is generally chosen for attaching these 
threads. 11 



1 School Master, Ubhddanda, Ratnagiri. 
3 School Master, Fonde, Ratnagiri. 
5 School Master, Chauk, Kolaba. 
7 School Master, Bhuwan, Thdna. 
9 Rao Saheb Shelke, Kolhdpur. 

11 School Master, 



2 School Master, Bdndivade, Ratndgiri. 
4 School Master, Pendur, Ratnagiri. 
fi School Master, Medhe, Kolaba. 
* School Master, Rdi, Thdna. 
10 School Master, Bdndivade, Ratndgiri. 
Kdlse, Ratndgiri. 



FOLKLORE OF THE KOXKAS 



65 



At Poladpur in the Kolaba District, there 
lived a sorcerer who used to give such amulets 
and charmed threads. He placed about ten 
or twelve copper rings or amulets in a copper 
plate kept in the sun. While thus exposed to 
the sun, these amulets were continuously watch- 
ed by the sorcerer for some two hours, repeating 
certain mantras * 

At Malad in the Thana District, eopper 
amulets and charmed black cotton threads 
in the name of Kal Bhairav, an incarnation 
of the god Shiva, are used as protective 
against evil spirits. They are tied to the arms 
or the neck of the diseased on an eclipse day, 
on the last day of the Hindu calendar month, 
or on a Tuesday, Wednesday and Saturday. 2 

At Kolhapur, the use of amulets is generally 
resorted to by people suffering from the 
attacks of evil spirits or from malarial fevers. 
The sorcerer who exorcises the evil spirits 
writes certain mantras on a paper, or draws 
certain symbols and repeats the mantras over 
them. The paper is then wrapped in an 
amulet* made of copper or silver, and fastened 
to a cotton thread. This amulet is tied round 
the arm or the neck of the diseased. Before 
tying it to the arm or the neck, il is once 
held over burning incense.* 

A sacred circle is frequently used as a pro- 
tection from spirits. The sorcerer draws a circle 
on the ground, witli his stick, and the following 
articles are put inside it. Cocoanuts, lemons 
red lead, and a Kohala gourd. Fowls are also 
sacrificed to this circle. The filling in of this 
circle is called mdndabharane by the exorcists.* 

Rice or Udid grain, and ashes charmed by 
mantras, are scattered round a certain area 
of land, or are given to a person supposed to 
be affected by evil spirits. The spirits cannot 
enter a place charmed in this manner. They 
are also scattered round the place supposed 
to be haunted by evil spirits in the belief that 
neither evil spirits nor snakes can transgress 
the boundary thus marked by a sorcerer. 5 

I School Master, Poladpur, Kolba. 
3 Rdo Sdheb, Shelke, Kolhapur. 

6 School Master, Ubhddtfnda, Ratnagiri. 

7 School Master, Ubhdddnda, Ratndgiri. 
e School Master, Khopoli, Koldba. 

II School Master, Bandivade, Ratndgiri. 



Formerly sages and saints used to make 
such sacred circles round their residence, re- 
peating certain mantras, for their protection 
from evil spirits. ft is believed that the 
spirits cannot enter or leave these enchanted 
circles. They used to bury bottles containing 
such spirits at the boundaries of these circles. 
There are many such places in the Kolhapur 
District, such as Burtinsaheb of Brahuiapuri. 
the Sadhubuwa of Panhala, and Babu JamiU 
at Kolhapur. 

It is a general belief among all classes ot 
Hindus in the Bombay Presidency that Satur- 
day is an unlucky day, and in some places 
Friday and Tuesday are also considered 
inauspicious. 

Sunday is considered as an ordinary clay. 

Monday, Wednesday and Thursday are 
believed to be auspicious or lucky days. 

It is said that a thing suggested or thought 
of on Friday cannot be carried out success- 
fully. 7 

Sowing seed ami watering trees is strictly 
forbidden on Sunday. It is believed that 
trees do not bear well it' watered on Sundays. 8 

Tuesday and Friday are considered unlucky 
days for beginning a new task. Wednesday 
and .Saturday are said to be inauspicious for 
visiting another village. 

The numbers 2, 6 11, and /cro are believed 
to be lucky, 4 5, 10 and 8 are unlucky, and 
1, 3, 7 and 9 arc considered as middling or 
moderate. 

The figure zero is by some considered 
inauspicious. 10 

The numbers 5, 7, 9 are said by some t to 
be auspicious, and 1, 3, 11 and 13 
inauspicious. 11 

Odd numbers are auspicious, and even num- 
bers are said to be inauspicious. 12 

- School Master, Maldd, Thana. 

* School Master, Bdndivade, Ratnagiri* 
e Rao S/iheb Shelke, Kolhapur. 

8 School Master, Basani, Ratnagiri. 
10 School Master, Rifci, Thdna 
18 Rrfo Sdheb Shelke, Kolhdpur. ! 



FOLKLORE OF THE KONKAN 



The following are generally held to be 
Auspicious omens : 

While going on any business, to come across 
an unwidowed woman^ a cow, Brahmans^ a 
iive-petaled flower, or a pot filled with water J 1 
the throbbing of the right eyelid and of the 
right arm of a man, and of the left eyelid of ' l 
woman ; a Bruhman coining inj front with a 
cup and a spoon in Lib hand after taking his 
bath;- the appearance of a peacock., the 
IHtdradwdj or the blue jay, and the mongoose, 
especially when they pass on the left side of 
the person going on business/* 

The following are considered to be auspi- 
cious when seen within a hundred paces of n 
person starting on business : 

Bralunans, unwidowed women, boiled food, 
meat, fishes, milk, any kind of corn, the bird 
Chdsiia or the blue jay, passing by the left 
side, the appearance of the moon in front, a 
person coming across one's path with vessels 
filled with water, and a married couple, .-i cow 
with ils calf, images of god, eocoanuts and other 
fruits, the mother, white clothes, the sound 
of a musical instrument, a horse, an elephant, 
curds, flowers, a lighted lamp, a jackal, ;i 
spiritual preceptor, a public woman, a Mahar, 
a washerman coming with a bundle of washed 
clothes, and a marriage procession. 4 

The following objects and persons are 
generally believed to be inauspicious : 

Oil, buttermilk, a couple of snakes, a mon- 
key, pig, and an ass, firewood, ashes and cotton, 
a person with a disfigured nose, a man dressing 
his hair in the shape of a crown, red garlands, 
wet clothes, a woman wearing red cloth, an 
empty earthen vessel, a Brahman widow, a 
Bmhmachdri and an unmarried Brahman-" 1 , 
a widow, a bare-headed Brahman, a cat going 
across the path, a dog flapping his ears, 
meeting ;x barber witi his bag, a beggar, 



sneezing, or the asking of a question at the 
time of departure, waiting, meeting a person 
with an empty vessel, howling of dogs and 
jackals, a pair of crows playing on the ground, 
and a lighted lamp extinguished by its fall 
on the ground. 7 

While plans or proposals arc being made, it 
is considered inauspicious if any one sneezes 
or the sound of a lizard is heard. 8 Meeting 
a person of the depressed classes whose touch 
is pollution, or a Brahman who accepts funeral 
gifts, is considered inauspicious. 9 Meeting a 
woman who is in her menses, a mourner, a 
buffalo, a snake and a ditvad are considered 
inauspicious. 1 " An iron vessel or an iron bar, 
cow dung cakes, salt, grass, a broom, a vulture, 
and a washerman bringing with him dirty 
clothes are also considered to be inauspicious 
omens. 11 

Among the Hindus in Western India, for 
the purpose of helping the spirit to go to 
heaven safely, and for securing its goodwill 
towards the survivors, after death ceremonies 
called the Shrdddhas are generally performed. 
Some perform these ceremonies once a year 
in the month of Bhddrapdda, and others per- 
form them twice or thrice i.e. on the anniver- 
sary day of the deceased as well as in the 
dark half of Bhddrapada, which is generally 
known as the Wanes' fortnight (pitru 



The funeral solemnities performed from the 
1st to the 14th day from the death of the 
deceased are as described below : 

On the first day, at the time of burning the 
dead body, a plot of ground is purified by 
repeating certain mantras, and the corpse is 
then placed on it. Before setting the funeral 
pile 011 fire, balls of boiled rice or wheat flour 
are put on the face, the forehead, arms and 
the chest of the corpse. Such balls are placed 



" School Master, Ubhadanda, Ratnagiri. 
3 School Master, Achare, Ratruigiri. 
5 School Master, Achare, Ratnagiri, 
* School Master, Khopoli, Kolaba. 
9 School Master, Anjarle, Ratnagiri. 
'i Rio Srfheb Shclke, Kolhdpur. 



2 School Master, Khopoli, Koldba. 
4 School Master, MitbaV, Ratndgiri. 
ft School Master, Ubhdddnda, Ratnagiri. 
8 School Master, MitbAv, Ratnagiri, 
10 School Master, Pendur, Ratndgiri. 
12 School Master, Devgad, Ratnagiri. 



FOLKLORE OF THE KOSKAX 



67 



on the body of the deceased only when deatli 
has taken place on an unlucky day, or when 
there is an unlucky conjunction of stars. The 
son, or some other near relative, of the deceased 
generally performs these rites with the help 
of a Brahman priest. On tfu* third day he 
goes to the burning place, collects the ashes 
of the deceased, and throws them into the sea. 
On this occasion he is accompanied by the 
relatives of the deceased. Rich persons who arc 
able to go to Benares keep the bones of* their 
deceased parents and throw them into the 
Ganges at Prayaga near Benares after per- 
forming certain Shrdddhas there. The giving 
of oblations continues daily till the tenth day. 
The oblations of th'c tenth day are called Das 
Pinda. The rites of the eleventh day are 
called Ekotutlia. On the eleventh day the 
person performing the rites has to change his 
sacred thread, after sipping a little cow's 
urine. Cooked food is prepared at the place 
where the rites of the eleventh day are per- 
formed, and Brahmans are fed there, or at 
least thirty-two mouth fills of cooked food are 
offered to the sacred fire. A big ball of 
boiled rice is put before the sacred fire or near 
the Brahmans taking their meals. This ball 
is then thrown into the sea. A male calf is 
branded, worshipped and let loose. This calf 
is called Vasu, and is considered sacred by the 
villagers. On the 1 1th day, special ceremonies 
for propitiating the eight I'ams and the eleven 
Rudras are performed, and gifts of a plot of 
ground, a cow, cooking vessels, various kinds 
of corn, golden images, silver and copper 
coins, clothes, sho^s, umbrellas, bedding, etc. 
are given to the Brahmans collected there. 
On the 13th day after death a feast is given 
to 13 or more Brahmans and the other relatives. 
Navakdddn, i.e., the gift of a ship and 
Gopraddn i.e., of a cow and a calf, are also 
given to the Brahmans on the understanding that 



they will help the soul of the dead while 
crossing the river Vaitarna. 1 

Water mixed with tU or sesamum seed, 
sandalpaste, and oblations of boiled rice art- 
given daily to the manes to secure their good- 
will towards the survivors.- 

At Bankavli in the Dfipoli taluka of the 
Ratnagiri District, in order to prevent the 
soul from assuming the form of a ghost, then- 
is a custom of tying a piece of Gulvcl, a 
species of moonseed, or the seed of .1 vegeta- 
ble known as Mdthbhdji, round the neck of 
the corpse before burning it. It is also 
believed that, by doing this, the soul is prevent- 
ed from troubling the survivors. 11 

At Poladpur in the Kolaba District, some 
villagers drive an iron nail into the head of 
the corpse before it is taken to the funeral 
ground. They believe that, in consequence, 
the soul of the deceased will not turn into an 
evil spirit. Some people scatter grain on the 
road while the eorpse is being carried to the 
cremation ground. 4 

Among the Hindus in the Konkan, as well 
as in the Decean, dead bodies are generally 
burnt, but under the following circumstances 
they are buried. 

Persons dying of small pox, women dying 
in childbirth or during their menses, children 
dying within six months from their birth, and 
JSan-ydsis are buried. The bodies of persons 
suffering from leprosy are necessarily buried. 5 
Among Lmgayats the bodies are always 
buried. Certain mantras are repeated while 
burying or burning the dead body. While 
burying, cocoanuts and certain kinds of grain 
are tin own into the grave, and after covering 
the dead body with salt, the grave Is filled up 
with earth and stones. 15 While burning, the 
dead body is placed on the funeral pile 
with its head to the north and feet towards 
the south. Tutsi wood, sandal-wood, and 
Bel wood are kept on the pile before placing 



1 Rao Sdheb Shelke, Kolhapur* 

3 School Master, Bankavli, Ratnagiri. 

5 School Master, Ubhddanda, Ratnagiri. 



School Master, Bdndivade, Kattuigiri. 
School Master, Poladpur, KoWba. 
School Master^ Ibhrampur, Ratnagiri. 



68 



FOLKLORE OF THE KOXKAX 



the dead body over it. Cocoanuts and 
camphor cakes are placed on the body, and 
it is set on fire. Among the Lingayats and 
Gosavisthed ad are buried. Before burying, 
the Lingayats have to take a written order 
from their priest, the Ayya or Jaiigam. 
The paper is then tied to the neck of the 
deceased, and the body is placed in a bag 
made of new cloth, the head being allowed to 
remain out of the bag. Bhattma or ashes, salt 
and camphor are also put into the bag along 
with the corpse, which is then buried. The 
Jaiigam repeats manlrax when tin body is in the 
grave. No such written order is necessary for 
'the burial of Gosavis. A cocoanut is broken 
on the head of I he corpse at the time of 
burying it. Among high class Hindus the 
corpse is carried to the funeral ground in a 
bier made of bamboos. Among the Lingayats 
a gaily dressed frame called "Makhar is pre- 
pared on tlie bier, and the body is dressed with 
clothes and head dress and seated in the A/Y//r- 
Jwr. Some of them carry the dead body in a 
bag made of blanket. There is a custom of 
keeping fool-prints on the spot where a $an- 
ydsi is buried, and they are daily worshipped 
by the people. 1 Among the Kathawatis of 
Thana and Kolaba districts the dead body is 
first buried, and after a few days the skeleton 
is taken out of the grave and then burnt as 
usual.- Among the high class Hindus Hie 
moustaches are shaved at the death of parents 
paternal uncle and elder brother. Among the 
Shudras it is not necessary to shave. :i Persons 
who have lost their parents have to Dei-form 
certain funeral rites or Shrdddhas when they 
visit holy places such as Benares, Prayag f 
Ayodhya and ^asik, and they have to shave 
their moustaches at all these places before 
performing the funeral rites. 4 Moustaches 
are also shaved as a penance for certain sins. 

Rao Suheb Shelke, Kolhapur. 

3 School Master, Mitbtiv, Ratntigiri. 

5 School Master, Khed, Ratndgiri. 

7 School Master, Ubhadunda, Ratnagiri. 



The Agnihotri, ue. one who preserves perpe- 
tual fire in his ho'use for worship, has to get 
himself shaved every fortnight/* 

Among high class Hindus boiled rice is 
daily offered to the dead after a portion has 
been thrown into the fire, the remainder being 
given to the crows. The portion thrown in 
the fire is called Vaislivadev, arid that which is 
given to the crows is called Kdgwds. Among 
other Hindus it is given on the last day of 
Rhddmpada and on the date of the father's 
death, annually. Oblations of boiled rice arc 
given to the dead every day, on the last day of 
the Hindu calendar month, on the date of a 
person's death every month, on the same date of 
I he dark-half of fihddrapada every year. These 
oblations are put out of the, house before taking 
the meals. It is believed that the ancestors 
come down in the form of crows to partake 
of these offerings. 7 Oblations of cooked food 
are also offered to a cow, and considered thus 
to be received by the dead. They are especially 
given to the crows annually in the dark half of 
fthddrapada on the date of the deceased's 
death. 8 After the corpse has been carried to 
the funeral ground, an oil lamp containing 
one cotton wick is kept on the spot where the 
deceased expired. The flame of the lamp is 
directed towards the south as it is believed that 
the soul goes to heaven by the south. A ball 
of b-)iled rice and a little quantity of water or 
milk is kept daily for the first ten days near 
the lamp while repeating the name of the 
deceased and of the gotnt to which it belonged. 
The lamp is taken out of the house on the 
] llth day. 

Hindus believe that impurity attaches to all 
the things in the house in consequence of the 
death of a person in that house. All those 
things which can be purified by washing are 
washed and taken back, while things like 

- School Master, Mokhade, Thana. 
4 Rao Sdheb Shelke, Kolhapur. 
' School Master, Kelwa-Mahim, Thana. 
8 School Master, Devgad, Ratnagiri. 



9 Ro Suheb Shelke, Kolhapur. 



FOLKLORE OF THE KO\KA\ 



69 



earthen pots, cooked food, etc. are thrown 
away, special care being taken to break these 
pots, so that they may not be used again. Even 
the walls of the house are white washed. 1 The 
earthen pots that are required for the funeral 
rites of the dead are all broken. One which 
is required for boiling water to bathe the 
corpse is broken when the body is carried to 
the funeral ground. Of the rest, one is broken 
at the funeral pile after the son has passed 
thrice round the pile with an earthen vessel 
tilled with water. It is believed that birds and 
animals drinking water out of these vessels 
would be infected by disease, and this is the 
reason why these pots are broken. The mour- 
ners who use earthen vessels during the mour- 
ning break them at the end of the mourning 
period. 2 Among tin: Agris of Chaul in the 
Kohiba District, all earthen vessels in the house 
-are broken on the eleventh day after a death in 
the family, the chief reason assigned for this 
act being that the wishes and desires of the 
deceased might lurk in the earthen vessels 
a ud cause trouble to I he inmates of the house/ 1 
All the members of the family of the dead 
have to observe mourning for ten days. They 
are purified on the eleventh day after taking 
a bath and sipping Panchgavya, or the five pro- 
ducts of the cow. The soil of the dead person, or 
one who performs the funeral rites of the dead 
is purified on the twelfth day after completing 
the rites of JSapindi, A man in mourning 
does not touch those who are not in mourning. 
Jf anybody touches him, both of them have to 
take a bath. The son of the deceased or, in the 
absence of a son, any male member belonging 
to the family is entitled to perform the 
funeral rites of the dead. These rites are 
performed during the first twelve days, beginn- 
ing from the first day or from the 3rd, 
5th, 7th or the ( Jlh. One who performs these 
rites has to sleep on the ground during these 



twelve days. A person hearing of the death 
of a member of his family within the first 
ten days from the date of the death, becomes 
free from that mourning on the eleventh 
day. If he happens to hear it within one 
month of the death, he has to observe it 
for three days and after one month he has to 
observe it for one day only. 4 The son, or 
one who performs the funeral rites of the 
deceased has to sleep on the ground, and has 
to take his meals only once a day till the end 
oi the 13th day. He takes his bath in cold 
water. Sweet things are not prepared in the 
house during the days of mourning. During 
the period of mourning, every morning, a 
Brahman comes to I lie mourner's house and 
recites some passages from the Gar ml Piirdna, 
which relates to the state of the soul after 
death. On the eleventh day the house, is 
besmeared with cowdung, and cow's urine is 
sprinkled in the house. All the clothes are 
washed. Mourning is not observed in the 
case of a death of a Sanydxi, and the Lingayats 
do not observe any kind of mourning'*'. 

The brother of the deceased, his son, grand- 
son and all the members belonging to the 
family, have to observe the mourning for ten 
days. The married daughter of the deceased 
has to observe it for three days. L'rom the, 
fifth or sixth generation in the same family, it 
is observed for three or one day only.'* In 
ease of the death of a wife's parents, the 
husband has to observe mourning for three; 
days. During the mourning days people do 
not worship the gods or go to the temples. 
Milk is also prohibited during the mourning 
period. The mourners are not to touch any- 
body except the members of their family. 7 

On the thirteenth day the sons and other 
members of the family are taken out to visit tin; 
temple of any deity by the people assembled 



1 School Master, Ubhaddnda, Katnugiri. * Kuo biiheb Shelke, Kulhiigur. 

3 School Master, Chowl, Koldba. 4 School Master, UbhmUnda, Ratndgiri. 

5 Rao Saheb Shelke, Kolhdpur. fl School Master, Mitbtiv, Rati^gm. 

7 School Master, Vavanje, KoUiba. 



70 



FOLKLORE OF THE KOXKAX 



for the purpose. It is believed that after 
going to the temple on the 13th day, the. sons 
and the other members of the family are at 
liberty to go out of the house x 

At Kolhapur it is believed that the deities 
Etalai and Kalkjii of the Konkan districts 
keep with them evil spirits as their servants. 
These servant spirits obey the orders of these 
deities. Some people in this distriet go to 
the temples of these deities and request them to 
lend them ths services of these spirit servants. 
It is considered very lucky to secure the 
Iielp of these spirits. The temple ministrant 
then requests the deity to give a Kaiil or omen. 
For this purpose, the temple ministrant calls 
on the deity to enter his body, and when he 
is possessed by the spirit of the deity, he 
allows the applicant to take with him one of 
the deity's servants for a fixed period. The 
Gurav, or the ministrant, then explains to the 
person the period for w T I)ich the spirit servant 
is given, and the amount of the annual tribute 
required to be given to the deity for the use of 
her servant. He also gives him a coeoamit 
and sacred ashes. The applicant then returns 
Lome, believing that the spirit servant will 
follow him, and from that time he prospers. 
This spirit servant is called Cheiuk, and it 
can be seen only by the person in whose charge 
it is given by the Gurav. 2 

At AcJiare in the Racnagiri District, the spirit 
of a Brahman well versed in the I'edas is called 
Mahapurusha and it is said to be benevolent. 
It haunts Pi pal and Umbar trt*es. :j 

At Murbad in the Thana District, the spirit 
known as Vetal, the king of evil spirits, is 
considered to be benevolent. 1 

1 School Master, Malad, Thuna. 
3 School Master, Achare, Ratnagiri. 
5 School Master, Achare, Ritnagiri 
7 School Master, Fonde, Ratnagiri. 
9 School Master, Kochare, Ratnagiri. 
11 School Master, Dahunu, Thana. 



The spirits known as Mahapurush haunts 
the Pipal and Umbar trees. Avagat the ghost 
of a widow haunts the Avail (Phyllanthns 
einblica) tree. Alavant, the ghost of a woman 
dying at childbirth or during her menses, lives 
in the Ndgchampa, Surang and the Kdjra 
trees. Devachar, Sainbandh, Munjn, Zoting, 
Khavis and Kluipra reside in trees and plants. r> 

The people of Kolhapur believe that tin- 
spirits known as Bramhasambandh, Brahma 
Rakshasa, and Khavis reside in trees. 

The spirits known as Devehar and Chalegat 
are considered to be the special protectors of 
crops and cattle. 7 

The people of Ubbadanda in the Ratnagiri 
District believe that the village deities and 
the Devnchsirs are the special protectors of 
crops and cattle. Offerings of fowls and' 
coroaiiuls are made to them annually. 8 

At Kochare in the Ratnagiri District, the 
spirit known as Viswati is believed to be the 
special protector of crops and cattle. 

The people of the Kolabn District consider 
that the spirits known as Mhashya, Khavis, 
and Band.iv are the protectors of crops and 
cattle. 10 

At Dahanu in the Thana District, the spirit 
Cheda is believed to be the guardian of crops 
and cattle. 11 

The people of Kolhapur believe that the 
deities of the fields protect the crops and 
cattle. Those who are in possession of the 
Che tub, or the servant spirit, are sure to find 
their crops and cattle protected by this servant 
spirit. 12 

Evil spirits are not usually invoked to 
frighten children, but occasionally the names 
of goblins such as Bagulbawa, Bowaji t Gosavi 
etc. are mentioned to scare them. 1 '" 

- Rao Saheb Shelke, Kolhapur. 

4 School Master, Murbad, Thdna. 

r Rao Saheb Shelke, Kolhapur. 

b Sohool Master, Ubhadanda, Ratmigir?. 

l School Master Varsai, KoHba. 

!- Rao Saheb Shelke, Kolhdpur. 



13 School Master, Achare, Ratnagiri. 



CHAPTER VII. 



TREK AND SERPENT WORSHIP 



Groves of mango trees are considered to be 
sacred as they have a pleasing appearance, 
and afford grateful shelter against the heat of 
the day. It is a general belief among Hindus 
that trees from which such pleasure and pro- 
tection are derived must naturally be the abode 
of the gods. There are many such groves iu 
Satara. During the spring season people go 
to these groves and worship the trees. The 
Hindus have a general prejudice against 
cutting living trees which yield fruits, and it 
is considered specially inauspicious to cut the 
following trees : 

Umbar, Fad or Banian tree, Pipal, Saundad 
or Shami, Palus, Bel t Rui t Avail and the Tulsi 
plant, for it is believed thai these trees art 1 
the abode of deities, e.g. the god Dattatraya 
resides under the Umbar tree, the goddess 
Parvati on the Banian tree, and the god Vislmu 
resides near the Tulsi plant. The god 
Brahma, the creator of the world, is found in 
the Pipal tree. The plantain Iree is also con- 
sidered to be sacred. While gathering a bunch 
of plantains, the tree is first cut before the 
bunch. It is considered inauspicious to gather 
the bunch without so doing. 1 

There are certain groves at Ubhadanda in 
the Vengurla taluka of the Ratnagiri District 
which are supposed to be haunted by Deva- 
cfoars, and are therefore not cut by th<- 
people. 2 

The people of Ibhrampur in the Chiplun 
taluka consider it inauspicious to cut the Vad 
and Pipal trees of which the thread ceremo- 
nies have been performed. After the thread 
ceremony of these trees is over, a stone plat- 
form is raised around them. 3 

1 Rao Sdheb Shelke, Koihtipur. 

3 School Master, Ibhrdmpur, Ratndgiri. 

5 School Master, Padghe, Thdna. 



At Fonde in the Devgad laJuka, it is con- 
sidered inauspicious to cut the trees and the 
groves that surround the temple of a village 
deity, for they are believed to belong to 
that deity. 4 

At Padghe in the Thana District, Hie trees 
which are supposed to have been haunted by 
evil spirits .such as Sambandh t Mtinja 9 Deva- 
ch-dr, etc. are not generally out by the people 
through fear of these spirits. When any 
tret- is cut down, the custom is to keep a stone 
at the root of the, tree in order that the 
place may no longer be affected or haunted 
by the spirit in the tree. 5 There arc certain 
families who do not burn Plpal t Khair t or 
Shiwani wood. They believe that the burning 
of these trees causes harm to their families. 
It is said that the burning of the Apia tree 
causes the breeding of the insect known as 
Gochadi, i. e. the cattle or dog louse. 

There is an Awdumbar tree of thr god 
Dallatraya at Bhillawadi, and a big Banian 
tree near the math of the Lingayat swdmi 
named Kadappa near Kolhapur, which are 
worshipped by the people of the neighbouring 
villages. The Saundad tree, better known as 
Shami, is worshipped once a year on the 
Dasara, the 10th day of the bright half of 
Ashwin (October), ft is said that Rama, the 
seventh incarnation of Vishnu, kept his arms 
on the Sliami tree during his fourteen years' 
exile, and took them back again when he 
marched upon Lanka or Ceylon to kill Rawan, 
the demon king of Ceylon. While going to 
Lanka he bowed to the Shami tree, and as 
he was successful in his undertaking; the 
Marathas used to start for a campaign on the 



- School Master, U bhtidiimla, Hatndgiri. 
4 School Master, Fonde, Ratndgiri. 

* School Master, Dahigaon, Thdna. 



72 



FOLKLORE OF THE KONKAN 



Dasara day after worshipping the Sliami tree, 
and distributing its leaves among their friends 
calling it Suwarn or gold. This is said 
to be the origin of the festival of Dasara. A 
species of the tamarind tree called Gorakli 
Chinch is said to be connected with the Hindu 
saint Gorakhnath. For this reason this tree 
is worshipped by the people. A great fair is 
held every year at Battis Shiralc in the Satara 
District, which is situated at a distance of 
about ten miles from Kolhapur. 1 

The Pipal y the Umbar, the Vad or Banian 
tree, and the Tulsi plant are worshipped by 
Hindus in general. The Apia tree is wor- 
shipped by Hindus on the Dasara day, and its 
leaves are distributed under the name of sonc, 
or gold, among their friends and relatives. - 

At Medhe in the Roha taluka of the Kolaba 
District, there is a tree Vehala (Beleric 
myrobalan) which is believed to be connected 
with the local deity Mhasoba. It is consi- 
dered to be a sacred tree, and nobody dares to 
cut it or to touch it with the feet. 3 

At Shirgtioni in the Mahim taluka of thr 
Thana District there is a Ranjani tree ort the 
bank of a tank called Khainbale, which is said 
to be connected with the deity Brahma ; and 
therefore no branch of that tree is cut by the 
people. It is considered harmful to cut the 
tree. 4 

At Gaiiagapur in the Kolhapur District, 
there is a Vad tree connected with the saint 
Kabir. It is called Kabirvad. There is also 
an Awdumbar tree connected with the god 
Dattatraya, and known as Dattdtraya Awdum- 
fcnr. 5 

The Umbar, Pipal 9 Vad, and the Tulsi 
plant are considered to be sacred, and are 
respected by Hindus. The following are some 
of the legends about their saerediiess. 



Umbar When the god Vishnu in his fourth 
incarnation, called Narsinh, i.e. half man and 
half lion $ tore into pieces the body of the 
demon named Hiranyakashipu with his claws, 
he felt a burning sensation of the poison from 
the body of that demon, which was assuaged 
by thrusting his hands into the trunk of the 
Umbar or Awadumbar tree." 

In order that they may g( t the auspicious 
sight of a deity early in the morning, Hindus 
generally plant the Umbar and Tulsi trees in 
front of their houses, and worship them daily. 
The juice of the root of the Umbar has a 
cooling effect, and hence it is freely used in 
cases of measles cr itch. Its sap is also used 
as medicine for swellings. It is very pleasant 
to sit under the shade of this tree, and as it is 
believed that the god Dattatraia resides 
beneath this tree, it is held very sacred by the 
Hindus. 7 

Pipal The Pipal tree is considered very 
sacred because it is believed that the god 
Brahma resides in the roots, the god Vishnu 
in the trunk, and the god Shiva on the top of 
this tree. Persons who make a particular vow 
or have any objects to be fulfilled worship tlu- 
Pipal tree, and walk round it several times 
every day. 8 The evil spirits Sambandh^ 
Devachdr, Munja, and Petal haunt the Pipal 
tree. These spirits are considered to be the 
servants of the god Shiva. It is ako believed 
that persons who worship and walk round this 
tree daily are not affected by those spirits. 
The Pipal tree is specially worshipped at 
dawn on Saturday as it is considered that the 
gods Brahma, Vishnu, and Mahesh or Shiva 
happen to be there at that time. 



1 Kdo Sdheb Shelke, Kolhapur. 
3 School Master, Medhe, Kolaba. 
5 School Master, Umele, Thana. 
7 Rao Sdheb Shelke, Kolhapur. 



2 School Master, Shiravade, Ratndgiri. 
* School Master, Shirgaon, Thdna. 
6 School Master, Fonde, Ratndgiri. 
8 Rao Sdheb Shelke, Kolhapur, 



p School Master, Ubhdddnda, Ratnagiri. 



FOLKLORE OF. THE KONKAX 



73 



Fad or the Banian tree A prince named 
Satyawan. died of snakebite under the Fad 
tree. His wife named Savitri, who was very 
chaste and dutiful, requested Yama. the god of 
death, and succeeded in- securing from him the 
life of her husband Satyawan. As the prince 
Salyawan returned from the jaws o*' deith 
under the Fad tree, this tree was specially 
worsliip])cd by her, and it is therefore believed 
that Savitri lias ever since then been responsi- 
ble for the practice of worshipping the Fad 
tree by women for the purpose of se?urin a 
long life to their husbands. 1 1 1 is also believed 
that the goi Vishnu takes shelter under the 
a<l at the time of the general destruction' of 
the world. The worship . of this tree is 
similar to that of the other deities, and women 
lake turns around it at the close of the worship 
or puja.- 

The Tuhi plant is worshipped daily by the 
Hindus in general, and women in particular, by 
keeping the plant ne'ir their houses. Tin 1 god 
Vishnu is worshipped j) irticularly by the leaf 
of this plant.- The Tuhi plant is considered 
by the people to represent the goddess Luvuii. 
I lie wife of Vishnu. Hindu women will not 
take their meals beforv worshipping the Tttlsi 
plant daily in the morning. It is also said that 
the god Vishnu, in- his eighth incarnation called 
Krishna, had loved Vrund'i, the wife of a 
demon. After her death she was burnt, but 
01 her burning ground there grow the T til si 
plant. As Krishna loved Vruuda very dearly, 
he began to love this plant also, and hence 
the image of 13aL Krishna, or Ihe god Vishnu, 
is married to this plant every year on the 12th 
day of the bright half of Kdrtik ( November). s 
As it is also believed that the god Vishnu 
resides in. the Tuhi plant, the worship of this 
plant is equivalent to the worship of the god 
Vishnu. 1 

Besides the above mentioned trees, the Pal us 
(Butea frondos'i), the fie/, a tree sacred to god 
Shiva, and IhefSftami (Prosopis spicigera), a 



tree sacred to goi Gmpiti the sou of Shiva, 
are considered to be holy by the Hindus. 5 

A c.mim )ii custom am >n# Hindus is for ;i 
p_rsm who lias lost his two wives and wishes 
to m-irry a third, to be first nnrried to a nut. 
plant, and then to the actual bride. His nrirri- 
age with the llui j>lanl is considered as a third 
nnrriagc. After the nnrriage, the Riti plant 
is cu', down and buried and thus the mirriagc 
with the third bride is considered to be a fourth 
nrirrifigr. The nrirri igr with the llui plant 
lias been adopted in the belief tint the third 
wife is sun* to die unless the spirit of the 
deceased is in id 11 to eiilrr the Rni pHnl. i; 

When :\ girl is born under tin 1 iuflir'iice of 
inauspicious planets which nriy be Inrmful to 
her husband, she is first nvirried lo a tree or 
an earthen, pot, and then to the bridegroom. 
The m irriagc with the earthen pot is c died 
Kumbhavirdh(t 9 or the po' -wedding. It is 
believed tint, by observing this practice, the 
danger to her husband is avoided. The d uiger 
passes to the tree to which she 1 is first married/ 

Am >ng the lower classes in the Thana Dis- 
trict 8 a poor in.'ui un-ible to unrry owing to his 
poverty is first married to a Iftu ]>laut and 
then to a widow. This m image with a widow 
is filled p('tl Ittvunc. This rein irriage of a 
widow am mg tli' lower classes is generally 
performed at night, and under an old nrui-go trte. 
It is n. 'ver performed in the hous". A widow 
who Ins remirried cannot take part in any 
auspicious ceremony such as n nnrriagc, etc, 8 

At Vankavli in the Ratnagiri Disrlict tliere 
is a custom among the low cl'iss Hindus of a 
woman who has lost her second husb.ind and 
wishes to marry for the third time, first 
marrying a cock, i.c. t she takes the cock iti her 
arms at the liim* of her marriage with the third 
husband. 

Persons who have no children make a vow to 
Khandoba at Jejuri that the firstborn, mile or 
female, shall he offered to him. The fcimlrjf, 
offered in fulfilment of such vows are called 



3 Kao Saheb Shelke, Kolhupur. 
3 School Master, Dahanu, Thana. 
r> School Master, Devgad, Ratnagiri. 
7 School Master, Khopoli, Koliiba. 



School Master, Vankavli, Ratndgiri. 



- School Master, Mitbtiv, Katmigiri. 
4 School Master, Ubhddanda, Ratling iri. 
fi School Master, Mitbdv, Ratniigiri. 
8 School Master, Edwan, Thtina. 



74 



FOLKLORE OF THE KONKAN. 



Mural lit. They are married to the gcd Khan- 
doba, and have to earn their livelihood by 
begging in villages. A male child thus offered 
to the god is called a Vaghya* 

There is a custom of offering children to the 
deities Yallamma and Khandoba in fulfilment of 
vows made in order to get a child. The child 
is taken to the Umplcof these deities, accom- 
panied with music. The tt tuple mini st rant 
asks l lie child to stand on a wooden* board oil 
a heap of rice in front of ihe deity, and puts 
into its hands a paradi a flat basket of 
bamboo, tying to its neck the darshana of the 
deity. A female child is married to the 
dagger Katt/tir of the deity. When once 
this ceremony has been performed, parents 
abandon their rights to such children. When 
these children come of age, the males can marry 
but the females cannot. The latter earns her 
livelihood begging jogava in the name of the 
goddess Amba with a paradi in her hand. A 
male child offered to the goddess Yallamma is 
called j<> gat a 9 and a female, jogatin. Children 
dedicated to the goddess Mayaka are called 
Jogi and Jogin. Children offered to Firangai 
and Ambfibdl are called Blnitya (male) and 
Rhutiu (female) .- 

In the Xonkan. districts there is a class of 
women known as Bhavinis who are said to be 
married to K1ianjir J /,<?., a dagger belonging to 
Ihe god. They are also called deva yosliita, i.e., 
prostitutes offered to the god. They have no 
c-.isle of their own-. They retain the name of the 
caste to which they originally belonged, such 
as Marathe BJmvini, Bhnnd;iri Blmvini, Sntar 
Bhavini, etc. The following account is given 
of the origin of the sect of Bhavinis. A 
woman wishing to abandon her husband goes 
to the temple of a village deity at night, and in 
presence of the people assembled in that 
temple she takes oil from the lamp burning in 
the temple,* and pours it upon her h* ad. This 
process is called Deval rigTianr, i.e., to enter 
into the service of the Uniple. After she has 
poured sweet oil from the Limp upon her head, 
jshe has no further connection with her husband. 



She becomes the maid servant of the temple f and 
is free to behave as she likes. Daughters of 
such Bliavinis who do not wisli to marry, 
undergo the process of shesa bkarane t and 
follow the occupation of their mothers. The 
sons of the Bhavinis have an equal right to the 
property of their mother, but any daughter 
who marries a lawful husband loses her share 
in the property of her mother. A Deval i 
follows the occupation of blowing the. horn or 
cornet, and is entitled to hold the torches in the 
marriage ceremonies of the people in the village. 
Many of them learn, the art of playing upon 
the tabour virudunga and are useful to 
Kathekaris, i.e., those who recite legends of the 
gods with music and singing. Some of tliem 
become farmers while others are unoccupied. 

Bhavinis follow the occupation) of ti maid- 
servant in the. temple, but their real occupation 
is that of public women-. They are not scorned 
by the public. On the contrary, they are 
required to be present at the time of a marriage 
to tie the marriage-string Mangalsutra of 
a bride, for they are supposed to enjoy 
perpetual mi-widowhood 'Janma snwasini* 
Some of the houses of Bhavinis become the 
favourite resorts of gamblers and vagabonds. 
In the absence of a daughter, a Bhavini pur- 
chases a girl from a harlot, and adopts her as 
her daughter to carry on her profession. 3 

Snakes are believed to be the stcp-brolhcrs 
of the gods. They reside under the earth 
ami are very powerful. The snake is con- 
sidered to be very beautiful among creeping 
animals, and is one of the ornaments of the 
god Shiva. An image of a snake made of 
brass is kept in the temple of the god Shiva, 
and worshipped daily along with the god. 
There is a custom among the Hindus of 
worshipping Ndga, i.e., the cobra, once a year 
on the Naga panchami day, .<?., the fifth day 
of the bright half of tihrdwan ( August ). 
Images of snakes are drawn with sandalpaste 
j on a wooden* board or on the walls of houses, 



School Master, Palshet, Ratnrfgiri. 2 Kilo Stiheb Shelke, Kolhdpur. 

3 School Master, Kdlshe, Uatnrigiri. 



FOLKLOKE OF THE KOXK.IX 



75 



and worshipped by Hindu women on this day. 
Durva grass, sacred to Ganpati, parched rice 
Idhya 9 legumes kadadan, and milk arc offered 
to this image. Some people go to the snakes, 
abode Varul an ant-hill on this day to 
worship the snake itself, if I hey happen to 
catch sight of it. 1 

It is said that at Battisa Shiralc in the 
Belgaum District the real Ndga comes out of 
its abode below the earth on this day, and is 
worshipped by the people. Milk and Idhya, 
parched rice, are put outside the house at night 
on this day witli the intention that they may 
be consumed by a snake. Hindus do not dig 
or plough the earth on Ndga panchami day. 
Even vegetables arc not cul and f riei on this 
day by some people. 2 

Earthen images of snakes art- worshipped 
by some people in the Konkan districts on the 
Ndga panchami day. The Ndga is considered 
to be a Brahman by caste, and it is believed 
that the family of the person who kills a 
snake becomes extinct. The cobra being con- 
sidered a Brahman, its dead body is adorned 
with the jdnatve, and then burnt as- that of a 
human being. A copper coin is also thrown 
into its funeral pile. :; 

At certain villages in the Deccan ;i big 
earthen image of a snake is consecrated in> a 
public place on. the Ndga panchami day, and 
worshipped by Hindus in general. Women 
sing their songs in circles before this imago 
while men perform tamdshds by its side. In 
fact, the day is enjoyed by thie people 
as a holiday. The snake is removed next day, 
and am idol in the form of a man made of 
mud is seated in its place. This idol is called 
Shiralshet, who is said once to have been 
a king and to have ruled over this earth for 
one and one-fourths of a ghataka 9 i. e. t for 
half an hour only. This day, is observe! as 
n day of rejoicing by the people. 4 



The names of the Miake deities are 
Takshaka, Vasuki and ShesJia. Their shrines 
are at Kolhapur, Nagothaue, Prayaga, 
Xagadevachi Wadi and Subramhanya. A great 
fair is held every year at Battisa Shirale on 
the Ndga panchami day. 1 

There is a shrine of a snake dcitv at 
Savantwadi. The management of the shrine 
is in the hands of the Stale officials. It IK 
believed that a real snake rcsHcs therein/' 

There is a shrine of a snake deity t Awa&> 
in the Alibag taluka of the Kolaba District,, 
where a great fair is held every year on the 
14th day of the bright half of Kdrtik 
( November ). It is said that persons suf- 
fering from snakebites recover when taken in 
time to this temple. u 

It is said that a covetous person who 
acquires great wealth during his life-time and 
dies without enjoying it, or without issue, 
becomes a snake after death, and guards his 
buried treasures. At Kolhapur there was a 
Sdwkitr money-lender named Kodulk ar 

who is said to have become a snake f and to 
guard his treasures. Tn the village of 
Kailava in the Panhala petha of tlie Kolhapur 
District there is a snake in the house of a 
Kulkarni, who scares away those who try l<> 
enter the storehouse of thr Kulkarni. 7 

It is a general belief among the Hindus 
that snakes guard treasures., ft is said th;il 
there are certain places guarded by snakes, 
in Goa territory. Persons who were compelled 
to abandon Portuguese territory owing to 
religious persecutions at the hands of the 
Portuguese buried their treasures beneath the 
ground. Those who died during exile are said 
to have become bfiuts or gliosts, and it is 
believed thai they guard their buried treasure* 
in the form of snakes.* 

The Hindus generally believe that the .snake* 
who guard buried treasures do not allow any 
one to go near them. Tlie snake frighten* 
those who try to approach, but when he wishes 



1 School Master, Mitbav, Ratnagiri. 
a School Master, Khopoli, Koldba. 
e School Master, Pendur, Ratngiri. 
7 Rao SAbeb Shelke, Kolhapur, 



- School Master, Kalshe, Katnagiri. 

* Rtio Siiheb Shelke, Kolhapur. 

6 School Master, Apte, Panwel, Kolaba. 
8 School Master, l T bhddatK\a, Ratruigiri 



76 



FOLKLOUE OF THE 



to hand over the treasure to anybody he goes 
to that person at night* and tells him in. a dream 
that the treasure buried at such and such a 
place belongs to him, and requests him to 
lake it over. After the person has taken 
possession of the treasure as requested, the 
snake disappears from the spot. 1 

It is said that a snake which guards treasure 
is generally very old, white in. complexion, and 
lias long hair on its body. 2 

Hindus worship the image of a snake made 
of Darbha grass or of silk thread on the A nant 
Chaturdashi day, ?.c., the 14th day of the bright 
half of Ash win (October), and observe that 
day as a holiday. Legends of the exploits of 
the god an 1 related with music and singing on 
this day. ' 

A snakr festival is observed in the Nagcsh- 
war temple at A was in the Kolaki District on 
tlu- night of the 14th clay of the bright hall 
of Kartika (November). Nearly four hundred 
devotees of Hie god Shankar assemble in the 
temple, holding in their hands vetra-sarpa long 
cam- slicks^ with snake images at their ends. 
They advance dancing and repeating certain 
words* and take turns round the temple till 
midnight. After getting the permission of the 
chief devotee, they scatter throughout the 
neighbouring villages with small axes in their 
hands, and cut down, and bring from the. gar- 
dens, cocoanuts, plantains, and other edible 
things that are seen on their way. They return 
to the temple after two hours, the last man 
being the chief devotee ealled Knwarkdndya. 
The fruits are then distributed among the 
people assembled at the temple. Nobody inter- 
feres with them on this day in taking away 
cocoanuts and other fruits from the village 
gardens. On the next day they go dancing in 
the same manner to the Kanakeshwar hill with 
the snake sticks in their hands. 4 

In the Deccan, no special snake festivals like 
those described above are, celebrated. But in 

* .School Master, Chawk, Kolaba. 
J School Master, Pendur, Ratnugiri. 
a RHO Sabeb SheJke, Kolhapur. 



the temples devoted to snake deities, on the 
full moon day of Kdrtik, which is sacred to the 
snake deity, the deity is worshipped with 
special pomp, and the crests of the temples are 
illuminated on that night. 5 

The village cures for snakebite are : 

1. Tlic use of charmed water and the 
repetition, of mantras by a sorcerer. 

2. The use of certain roots and herbs as 
medicines. 

3 The removal of the sufferer to the neigh- 
bouring temple. 

4. Branding the wound with fire. 

5. The drinking of soapmit juice, or of 
water in which copper coins have been boiled 
by the patient, who is thus made to vomit the 
snake poison/' 

In tin: Deccan a person, suffering from snake- 
bite is taken to a village temple, and the inini- 
strant is requested to give him holy water. 
The cfeity is also invoked. Thus keeping Un- 
person for one night in the temple, he is carried 
to his house the following day if cured. The 
vows made to the deity for the recovery of the 
person are then fulfilled. There is one turabat, 
a tomb of Avalia a Mahomedan saint, at 
Panhala where persons suffering from snake- 
bite are made to sit near the tomb, and it is 
said that they are cured. In some villages 
there are enchanted trees of Kadulimb where 
persons placed under the shade of such 
trees are cured of snakebites. Some people tie 
a stone round the neck of the sufferer as soon 
as he is better, repeating the words Adi Gndi. 
Imam the name of a Mahomedan saint. After 
recovery from snakebite the person is taken to 
the mosque of the Adi Gudi Imam Sdheb, where 
the stone is untied before the tomb, and jdgri 
equal to the weight of the stone is offered. A 
feast is also given to tl*e Mujdwar or minis- 
trant of tlic mosque. There is at persent a 
famous enchanter Mdntrika at- Satara who 
cures persons suffering from snakebite. It is 
said that he throws charmed water on the body 
of the sufferer, and in a few minutes the snake 



2 School Master. Basani, Katnagiri. 
* School Master, Chawl, Kohtba. 
6 School Master, Jambivali, Koluba. 



FOLKLORE OF THE KONKAN 



77 



begins to speak through the victim. The 
sorcerer enquires wliat tl*e snake wants. The 
snake gives reasons for biting the person. Wlien 
any thing thus asked for by the snake is 
offered, tlie victim comes to his senses, and is 
cured. There are many witnesses to the above 
fact. 1 

At Mitbav in the Ratnagiri District chickens 
numbering from twenty to twenty-five are 
applied to the wound caused by the snakebite. 
A chicken has the power of drawing out the 
poison from the body through the wound, but 
tli is causes the death of the chicken-. The 
remedy above described is sure to be successful 
if it is tried within- three hours of the 
person being bitten. There are several other 
medicines which act on the snakebite, but they 
must be given very promptly. There are some 
men in this village who give charmed water for 
snake or any other bites. Many persons 
suffering from snakebite have been cured by 
the use of mantras and charmed water. 2 

Water from the tanks or Vetavare in the 
JSavantwadi State and Manjare in Goa territory 
is generally used as medicine Tor snakebite. It 
-is believed that by the power of mantras a snake 
can be prevented from entering or leaving ;i 
..particular area. This process is called 'sarpa 
bdndhane 9 . Then: are some sorcerers who can 
lraw snakes out of their holes by the use of 
their mantras, and carry them away without 
touching them with their hands. 3 

At Adivare, in the Rajapur taluka, roots of 
certain herbs are mixed in water and applied 
to the wound caused by the snakebite, and 
given to the sufferer to drink. 4 



At Naringre in the Ratnagiri District, persons 
suffering from snakebite are given the juice of 
Kadulimb leaves, and are kept in the temple 
of Hanuman. The feet of the deity are 
washed with holy water, and the water is given 
to the victim to drink. 5 

A snake is believed to have a white 
jewel or mani in its head, and it loses its Jifr 
when tliis jewel is removed. Tliis jewel has 
the power of drawing out the poison of 
snakebite. When, it is applied to the wound, 
it becomes green., but when kept in milk for 
sometime, it loses its greenness and reverts to 
its usual white colour. It gives out to the 
milk all the poison, that lias been absorbed 
from the wound, and the milk becomes green. 
This jewel can be used several limes n,s an, 
absorbent of the poison of snakebite. The 
green milk must be buried under ground, so 
that it may not be used again- by miy one 
else. 15 

It is believed that an old snake having long 
hair on its body has a jewel in its head. This 
jewel is compared with the colours of a 
rainbow. The snake can take this jewel from 
its head at night, and search for food in its* 
lustre. Such snakes never come near the 
habitation of human beings, but always reside 
in the depth of the jungle. This species of 
snake is called Deva fiarpa, i. e. 9 ;t snake 
belonging to a deity. It is related that a 
snake was born of a woman in. the Kinkar'g 
house, at Tardal in the Sangli State, and 
another one in the Gabalc's house at 
Kolhupur. 7 



* Rao Sdheb Shelke, Kolbapur. - School Master, Mitbdv, Ratndgiri. 

3 School Master, Ubhdddnda, Ratndgiri. * School Master, Adivare, Ratnagiri. 

s School Master, Ndringre, Ratndgiri. 6 School Master, Kdlshe, Ratndgiri, 

? Rao Sdheb Shelke, Koibdpur. 



CHAPTER VIII. 



TOTEMISM AND FETISHISM. 



The worship of totems, or Devaks, prevails 
junong Hindus in Western India. The term 
Devak is applied to the deity or deities 
worshipped at the beginning of a thread or 
a marriage ceremony. The ceremony is as 
follows: A small quantity of rice is put into 
a winnowing fan, and with it six small sticks 
of the Umbar tree, each covered with mango 
leaves and cotton thread. These are worshipped 
as deities. Near the winnowing fan is kept 
an earthen or copper vessel filled with rice, 
turmeric, red powder," betelnuts, sweet balls 
made of wheat flour, ghi and sugar ; and on 
I he top of the vessel is a small sprig of mango 
and a cocoanut covered with cotton thread. 
This vessel is also worshipped as a deity, 
and offerings of sweet eatables are made to it. 
After tlie worship of this vessel, the regular 
ceremony of Punydhavachana is performed. 
Twenty-seven Mdtrikds 9 or village arid local 
deities, represented by betelnuts are consecrated 
in a new winnowing fan or a bamboo basket. 
Seven Malrlkdt are made of mango leaves, six 
of which contain durva grass, and the seventh 
darblta grass. Each of them is bound with 
a raw cotton* thread separately. They are 
worshipped along with a Kalasha or a copper 
lota as mentioned above. This copper lota 
is filled with rice, betelnuts, turmeric, etc., a 
sprig of mango leaves is placed on the lota, 
and a cocoanut is put over it. The lota is 
also bound with a cotton thread. Sandalpaste, 
rice, flowers, and durva grass are required for 
its worship. An oil lamp called Arati is waved 
round the devak, the parents, and the boy or 
the girl whose thread or marriage ceremony is to 
be performed. A Suwdsini is called and 
requested to wave this Arati 9 and the silver 
coin which is put into the Arati by the parents 



is taken by her. The 
winnowing fan and the 



father takes 
mother takes 



the 
tlit 



Kalayha, and they arc carried from the mandap 
to the devak consecrated in the house. A 
lighted lamp is kept continually burning near 
this devak till the completion of the ceremonv. 
After completion of the thread or marriage 
ceremony the devak is again worshipped, ami 
the ceremony comes to an end. The deitv in 
the devak is requested to depart on the second 
or the fourth day from the date of its con- 
secration. No mourning is observed during 
the period the devak remains installed in the 
house. 

Among Marathas and many of the lower 
classes in the Ratnjigiri District the branch of 
a /W, Kadamba, mango, or an Apia tree is 
worshipped as their devak or JtttJ. 1 

Some Marathas have a sword or a dagger 
as tlieir devak, which is worshipped by them 
before commencing the ritual of the marriage 
ceremony. 2 

The family known as Kane at Naringre in 
the Davagad taluka of the Ratnagiri District, 
and the families known as Gadakari and 
Jadhava at Malwan, consider the T'ad or Banian 
tree as their devak 9 and do not make use of its 
leaves. Til the same manner, some people con- 
sider the Kadamba tree sacred to their family. 

There are some people among the Hindus 
in Western India whose surnames are derived 
from the i mines of animals and plants, such as 
Bojte, Ldndage, Wdgh, Dukre, Kdwale, Garud 
More, Mhase, Eede t Keer t Popat, Ghode, 
Sheldr, Gdyatonde, Wdghmdre, JSJidlunke,. 
Bhende, Padwal, Wdlke, Apte, Ambekar, 
Pimpalkhare t Kelkar and Kdlke. 

The Hindu* believe that a cow. a horse, and 
an elephant are sacred animals. The cow is 
treated with special respect by the Hiitdus 



1 School Master, Adivare, Ratnagiri. 



2 School Master, Kalshe, Ratndgiri. 



5 School Master, Achare, Ratnagiri. 



FOLKLORE OF THE KOXKAX 



ill general, and the bull by the Lingayats ami 
oilmen. The milk, the urine, and tlie dung of 
a cow are used as medicines, and they are also 
given as offerings to the god in sacrifices. 

Tlw? Shelar family considers the sheep as 
their devak f and they do not eat the flesh of a 
sheep. The Shalunke family respects the 
fifwlnnki or sparrow. People belonging lo the 
More family do not cat the flesh of a peacock 
as they consider it to be their devakf 

The Bhandaris whose surname is Padwal 
do not eat the vegetable of a snake-gourd or 
Padwal* 

Hindus do not cat the flesh of the animal 
respected by them, and those who offer any 
fruit to their guru as a token of respect do 
not cat that fruit in future. Some Hindus do 
not eat onions, garlic and the fruit of a. palm 
tree. The fruit of a tree believed to be the 
devak of a family is not eaten by the members 
of that family. 

The families of Rava and Rane do not lake 
their food on the leaf of a Fad or .Banian 
tree as they consider it to be their devakf 

There are some Hindu families in the 
Kolaba District who believe that their kul or 
totem consists of the tortoise and the goat, and 
they do not eat the flesh of such animals. A 
certain community of the Vaishyas or traders 
known as Swar believe that a jack tree or 
Phanas is their fcuJ, and they do not use the 
leaves of that tree.* 

It is believed among the Hindus that the 
deity Satwfa protects children for the first 
three months from their birth. The deity is 
worshipped on the fifth day from the birth of 
a child, and if there occurs any omission or 
error in the worship of that deity, the child 
begins to cry, or docs not keep good health. 
On such occasions the parents of the child 
make certain vows to the deity, and if the 
child recovers, the parents go to a jungle, and 
collect seven small stones. They then besmear 



* School Master, Anjarle, Katnugiri. 
^'School Master, Fonde, Ratnugiri. 

5 Rao Saheb Shelke, 



the stones with red lead and oil, and worship 
them along with a she goat in the manner in 
which the vow was promised to be fulfilled. 5 

The horse is connected with the worship of 
the god Khandoba because this animal is 
sacred to that deity, being his favourite 
vehicle. For this reason all the devotees or 
Bhaktas of Khandoba t'ike care to worship tin- 
liorse in order that its master, the god Khan- 
doba f may be pleased with them. 

Jt is well known that the cow is considered 
as most sacred of all the animals by the 
Hindus, and the reason assigned for this 
special veneration is that all the deities dwell 
in the cow. 

The Nandi, or a bullock made of stone, 
consecrated in front of the temple of Shiva, 
the J'agli or a tiger at the temple of a goddess 
and cows and dog.s in the temple of Dattutraya 
are worshipped by the Hindus. 

The mouse, being the vehicle of Ganpiti the 
god of wisdom, is worshipped by the people 
along with that god. 

In the Konkan cattle are worshipped by the 
Hindus on the first day of Kartika, and they 
are made to pass over fire. 

The mountains having caves and temples of 
deities are generally worshipped by the 
Hindus. The Abucha Pahad, the Girnar, the 
Panchmadhi, the Brahma giri, the Sahyadri, 
the Tungar, the Jivadancha dongar t the Munja 
dongar at Junnar, the Tugabaicha dongar f the 
Gan/esh Leiie, and the Shivabai are the princi- 
pal holy mountains in the Bombay Presidency. 

Mount Abu, known as the Abucha Pahad, is 
believed to be very sacred, and many Hindu* 
go on a pilgrimage to that mountain. 

Hills are worshipped at Ganpali Pule 
and Chaul. At Pule there is a temple of tin* 
god Ganpati, the son of Shiva, and at Chaul in 
the Kolaba District there is a temple of the 
god Dattatraya. 

2 School Master, Achare, Ratnagiri. 
. < School Master, Chauk, Kolaba. 
Kolhapur. 



80 



FOLKLORE OF THE KONKAN 



The place which produces sound when water 
4s poured over it is considered to be holy, and 
is worshipped by the people. 

In the Deccau, hills are worshipped by the 
^people on the Narak chaturdashi day in 
Dipatvdli. 14th day of the dark half of Ashwin 
(October), The legend of this worship is 
that the god Shri Krishna lifted the Govardhan 
mountain on this day, and protected the people 
of this world. A hill made of cowdung is 
worshipped at every house on the Narak 
chaturdathi day. 1 

Stones of certain kinds art- first considered 
as one of the deities, or as one of the chief 
heroes in the family, and then worshipped by 
the people. Many such stones arc found 
worshipped in tlie vicinity of any temple. 

A stone coming out of the earth with a 
phallus or lingam of Shiva is worshipped by 
the Hindus. If such a lingam lies in a deep 
jungle f it is worshipped by them at least once 
-a year, and daily, if practicable, in the month 
of Adhikamfa) an intercalary month which 
comes every third year. 3 

The red stones found in the Xarmada river 
represent the god Ganpati, and are worshipped 
by the people. 

A big stone at Phutaka Tcinbha near Murud 
In the Ratnagiri District is worshipped by the 
people, who believe it to IK* the monkey god 
Hanutnan or Maruti. All the stone images of 
gods that are called SwayamhJiu or self- 
existent are nothing but rough stones of 
peculiar shapes. There are such swayambhu 
natural-images at Kelshi and Kolthare in the 
Ratnagiri District. 3 

There is a big stone at Palshel in the 
Ratnagiri District which is worshipped as 
KdHkddevi* 

Stones arc sometimes worshipped by the 
people in the belief that they are haunted by 
evil spirits. We have for example a stoeri 



i Kdo Sdheb Shelke, Kolhapur. 
3 School Master, Anjarle, Katniigiri. 
5 School Master, Kalshe, Katniigiri. 
7 RdoSdheb Shelke, Kolhapur. 



called Mora Dhonda lying by the seashore at 
Mai wan in the Ratnagiri District. It is 
supposed to be haunted by Devachfirs 

The stones which are once consecrated and 
worshipped as deities have to be continually 
worshipped, even when perforated. The small 
round, white stone slab known as Vishnu pada, 
which is naturally perforated, is considered to 
be holy, and is worshipped daily by the Hindus 
along with the other images of gods. The 
holes in this slab do not extend right through.' 1 

It is considered inauspicious to worship the 
fractured images of gods, but the perforated 
black stone called Shdligrdm, taken from the 
Gandaki river, is considered very holy, and 
worshipped by the people. For it is believed 
to be perforated from its very beginning. 
Every Shdligram has a hole in it, even when H 
is in the river. 7 

Broken stones are not worshipped by the 
people. But the household gods of the 
Brahmans and other higher classes which art- 
called the Panchdyatan a collection of five- 
gods generally consist of five stones with holes 
in them. 8 

No instances of human sacrifices occur in 
India in tliese days, but there are many 
practices and customs which appear to be I lie 
survivals of human sacrifices. These survivals 
are visible in the offerings of fowls, goats^ 
buffaloes, and fruits like cocoanuts, brinjals, 
the Kohdle or pumpkion gourd and others. 

Human sacrifices are not practised in these 
days, but among tlie Karhada Brahmans there, 
is a practice of giving poison to animals in 
order to satisfy their family deity. It is said 
that they used to kill a Brahman by giving 
him poisoned food. 

It is believed that the people belonging to 
the caste of Karhada Brahmans used to offer 
human sacrifices to their deity, and therefore: 
nobody relies on a Karhada Brahman in these 

2 School Master, Medhe, Koliiba. 
4 School Master, Palshet, Ratnagiri. 
6 School Master, Mokhtide, Thana. 
8 School Master, Kdlshe, Ratnagiri. 



FOLKLORE OF THE KOXK.4X 



81 



days. There is a proverb in Marathi which 
means that a man can trust even a Kasui 
or a butcher bat not a Karhada. 

As they cannot offer human sacrifices in 
these days, it is said that during the Navardtra 
holidays, . <?., tl*e first nine days of the 
bright half of Ashivin (October), they offer 
poisoned food to crows, dogs and other 
-animals. 1 * 

At Kalshe in the M alwan taluka of the. 
Ratnagiri District, the servants of gods, i.e., 
the ministrants or the Bhopis of the temple 
prick their breast with a knife on the Dasara 
day, and ery out loudly the words 'Koya' 
* Koya \ No blood comes from the breast as 
the wound is slight. This appears to be a 
survival of hmmn sacrifice. - 

fiii the 13oinbiy Presidency, and more 
^specially in the Konkan districts, fetish 
stones are generally worshipped for the 
purpose of averting evil and curing diseases. 
In every village stones are founl sacred to 
spirit deities like Bahiroba, Chedoba, Klian- 
doba, Mhasoba, Zoting, Vetal, Jakhai, Kokiii, 
Kalkai and others. The low class people such 
4s Mahars, ADangs, etc., apply red lead and 
-oil to stones, and call them by one of the. above 
names, and ignorant people are very much 
afraid of such deities. They believe that such 
deities have control over all the evil spirits or 
ghosts. It is said that the spirit Vetal starts 
to take a round in a village on the night of the 
noinooii day of every month, accompanied by 
all the ghosts. When any epidemic prevails 
in a village, people offer to these fetish stones 
offerings of eatables, coeoanuts, fowls an ' 
goats. 

There is a stone deity named Bhavai 
at Kokisare in the Bavada State, to whom 
vows are made by the people to cure diseases. 
As the deity is in the burning ground, it is 
naturally believed that this is the abode of 
spirits.-'* 

1 School Master, Chawk, Kolaba. 
3 School Master, Fonde, Ratnagiri. 
5 School Master, Ndringre, Ratnagiri. 



At Achare, in the Malwan taluka of the 
Ratnagiri District, the round stones known as 
Kshetrapdl are supposed to possess the power 
of curing diseases, and are also believed to b^ 
the abode of spirits.* 

At Adivare, in the Ratnagiri District, there 
is a stone named Mali&r Pufukha which is 
worshipped by the people when cattle disease 
prevails, especially the disease of a large tick 
or the cattle or dog louse. 5 

At Ubhadanda, in the Ratnagiri District, 
there are some stones which are believed to 
l>e haunted by Wtal, Bhutiiath, Rawalnatli 
and such oilier servants of the god Shiva, 
and it is supposed that they have the power of 
earing epidemic diseases. People make vows 
to thl'se stones when any disease prevails in the 
locality. 

The Hindus generally consider as sacred all 
objects that are the means of their livelihood, 
and, for tliis reason, the oilmen worship their 
oil-mill, the Bnihmans Iiold in veneration the 
sacred thread Yadnopavit, and religious 
books, the goldsmiths consider their firepots 
as sacred, and do not touch them with their 
feet. In ease any oik' aeeidently Happens to 
touch them with his foot, he apologises and 
bows to them. 

It is believed by the Hindus that the g broom, 
the winnowing fan, the pay all a measure of 
four shers, the. Samai or sweet-oil lamp, a 
metal vessel, nre and Sahdn or the levigating 
slab should not be touched with foot. 

The metals gold, silver, and copper, the 
King's coins, jewels and pearls, corns, the 
Skdligrdm stone, the Gftnpati stone from the 
Narmada river, conch-shell, sacred ashes, 
elephant tusks, the horns of an wild ox (Qava) , 
tiger skin, deer skin, milk, curds, ghi, cow's 
urine, Bel, basil leaves or Tuhi 9 cocoanuts, 
betelnuts, and flowers are considered as sacred 
by the Hindus, and no one will dare to touch, 
them with his foot. 

34 School Master, Kalshe, Ratnagiri. 
1 School Master, Achare, Ratngiri. 
School Master, Ubhudanday*Ratntfgiri. 



82 



FOLKLOHK OF THE KOXKAX 



Hindus worship annually on the- Dasttra day 
the arms and all the instruments or implements 
by which they earn their livelihood. The corn 
sieve, the winnowing basket, the broom, the 
rice-pounder, the plough, tin; Awuta or wood 
bill, and other such implements are worshipped 
on this day. The agriculturists respect their 
winnowing fans and corn sieves, and do not 
touch them with then 1'eet. 

In the Kolhapur District all the instruments 
and implements are worshipped by the people 
one day previous to the Dasara holiday. This 
worship is called KJiandepujan. They also 
worship all agricultural instruments, and tie to 
them leaves of Piped and mango trees. 1 

A new winnowing fan is considered to be 
holy by the Hindus. It is filled with rice, 
fruits, eoeoaiiuts and betelnuts, and a Khana a 
piece of bodicecloth is spread over it. It is 
then worshipped and given to a 13 r tinman lady 
in fulfilment of certain vows, or on the occasion 
of the worship of a Hrahman Dampatya or 
married pair. 

The broom is considered to be holy by the- 
Hindus. Red powder Kunku is applied to 
a new broom before it is taken into use. It 
should not be touched with the feet. 

At Rcwadanda, in the Kolnba District, some 
people worship a wood-bill or Koyata on the 
6th day from the birth of a child. The rice- 
pounder, or Mitxal, is worshipped by them as a 
devak at the time of thread and marriage 
ceremonies. 3 

Fire is considered to be holy among the high 
class Hindus. It is considered as an angel 
that conveys the sacrificial offerings from this 
earth to the gods in heaven. It is considered 
as one of the Hindu deities, and worshipped 
daily by high class Hindus. A Brahman has 



to worship the fire every day in connection with 
the ceremony Vaishiradtva oblations of boiled 
rice and ghi given to the fire. It is also 
worshipped by the Hindus on special religious 
occasions. 

Fire is worshipped at the time of Yadnas or 
Sacrifices. Sacrifices are of five kinds. They 
are 

Devayadna t Bhiitayadna or Brahmayadna^ 
Rishiyadna or Atithiyadna t PHruyadna and 
Manitshyayadna. The offerings of rice, ghv 
firewood, Til or sesamum, Java or barley t etc , 
are m;ide in these yadna*. It is also wor- 
shipped at the time of JShravani or Upakarma 
the ceremony of renewing the sacred thread 
annually in the month of Sliravan"* 

Among the lower classes fire is worshipped 
on thi' Mali dlu ya or JShraddha day. They 
throw oblations of food into the fire on that 
day. 

The fire produced by rubbing sticks of the- 
Pipal or JShevari tree is considered sacred, and 
it is essentially necessary that the sacred fire 
required for the AgniJiotra rites should In- 
produced in the manner described above. 

Agnihotra is a perpetual sacred fire preser- 
ved in Agnikunda 9 a hole in the ground for 
receiving and preserving consecrated fire. A 
Brahman, who has to accept the Agnihotra t has 
to preserve in his house the sacred fire day and 
night after his thread ceremony, and to worship 
it three times a day after taking his bath. 
When an AgniJiotri dies, his body is burnt by 
the people who prepare fire by rubbing .sticks 
of Plpal woml together. 4 

There are some BraJiinans who keep the fire 

continuously burning in their houses only for 

CMhirmd* or four months of the year. The 

fire which is preserved and worshipped for 

! four months is called "Swdrta 'Agni.*'** 



1 Rao Suheb Shelke, Kolluipur. 

3 School Master. 1 Iblirtimpur, Ratmigiri. 

5 School Master, 



School Master, Rewadanda, Kolaba. 
4 School Master. Adivare, Ratnagiri. 
Anjur, Thana. 



CHAPTER IX. 



ANIMAL WORSHIP. 



The, following animals, birds and insects are 
respected by the Hindus : The cow, bullock, 
she-buffalo, horse, elephant, tiger, deer, mouse, 
goat, ants and alligators; and among the birds 
the following are held sacred. Peacock, swan, 
eagle, and kokil or cuckoo. 

Of all the animals the cow is considered to 
be the most sacred by Hindus. It is generally 
worshipped daily in the morning for the whole 
year, or at least for the Chdturmds or four 
months beginning from the llth diy of the 
bright half of Ashddha to the llth day of the 
bright half of the month of Kartika; and a 
special worship is offered to it in the evening 
on- the- 12th day of the dark half of Attltwin 
(October). 

TJi' cow is believed to be the abode of all the 
deities and risliis. It is compared with the 
eartli in its sacredness, and it is considered that 
when it is pleased it is capable of giving 
everything required for the maintenance of 
mankind, and for this reason it is styled the 
Kfima Dhenu or the giver of desired objects, 
It is said that a person who walks round 
the cow at the time of its delivery obtains 
the puny a or merit of going round the whole 
earth. 'The cow is even worshipped by the 
god Vishnu. 

The cow is considered next to a mother, ,is 
litlle children and the people in general art 
fed by the milk of a cow. 8ome women among 
high class Hindus take a vow not to take their 
meals before worshipping the cow, and when 
the cow is nob available for worship, the}' draw 
in turmeric, white or red powder the cow's 
foot-prints and worship the same. At the 
completion of the vow it is worshipped, and 
then given as a gift to a Brahman. It is con- 
sidered very meritorious to give a Gopraddn a 



gift of a cow along with its calf, to a Briilnuait. 
The sight of a cow in the morning is believed 
by all Hindus to be auspicious. 

The bulloc.c is respected by the people as it 
is the favourite vehicle of the god Shiva, and is 
very useful for agricultural purposes. The 
Nandi or bull is worshipped by Hindus. The 
bullock is specially worshipped on the 12th 
day of the bright half of Kartika. \Vheii 
performing the funeral rites of the. dead, a bull 
is worshipped and set free. The bull thus set 
free is considered sacred by the people, and is 
never used again for agricultural or any other 
domestic purposes. 

In order to avoid calamities arising from the 
influence of inauspicious planets, Hindus wor- 
ship the she-buffalo, and offer it as a gift to a 
Jirahman. The she-buffalo is compared with the 
Kdl Puntsha or the god of Death, the reason 
being that Yania is believed to ride a buffalo. 
The Brahman who accepts this gift has to 
shave his moustaches and to undergo a certain 
penance. The cowherds sometimes worship lla 
she-buffalo. As it is the vehicle of Yania, tin 
i buffalo is specially worshipped by people when 
an epidemic occurs in a village. In certain 
\ illages in the Konkan district th<- buffalo ib 
worshipped and sacrificed on the same day. 

The horse is the vehicle of the deity Khun- 
doba of Jejuri. It is Worshippt d on the I'ijaya 
Dashami or the Dasara holiday as in former 
days, on th<* occasion of the horse sacrifice or 



The elephant is the vehicle of the gocl Indra 
and is specially worshipped on the Dasara day. 
It is also believed that there are eight sacred 



84 



FOLKLORE OF THE KONKAN 



elephants posted at the eight directions. These 
are called Aslrfadik-Pdlas, i.e., the protectors 
of the eight different directions, find they are 
worshipped along with other deities on auspi- 



feediiig the ants with sugar or flour, a person 

obtains the Punya or merit of sahasrabkojan, 

i.e., of giving a feast to a thousand Brahman-s. 

Alligators are worshipped as writer deities 



eious ceremonial occasions, like Weddings, by the Hindus. 

thread-girding, ete, : The peacock is the favourite vehicle of 

The deer and the tiger are considered to be i Sar.iswati, the Goddess of Learning, and it is 
holy by Hindus, and their skins arc used by j therefore respected by the people. 
Brahmans and ascetics while performing their ] The swan is the vehicle of Bralmn, the god 
Austerities. The deer skin is used on the , of creation. 

occasion of thread girding. A small piece of ; The eagle is the vehicle of the god Vishnu, 
UK- deer skin is tied to the neck of the boy j and is a favourite devotee of that deity. Tt is 
along with the new sacred thread. therefore held .sacred by Hindus. 

The mouse, being the vehicle of the god [ The cuckoo or Kokil is believed to be an 



Ganpati, is worshipped along with that deity 
on the GanesJi Chaturthi day, the fourth d?i v 
of the bright half of Bkadrapada. 

The goat is believed to be holy for sacrificial 
purposes. It is worshipped at the time of its 
sacrifice, which is performed to g'i,in the favour 
of certain deities. 

The ass is generally considered a,s unholy by 
the Hindus, and its mere touch is held to cause 
pollution. But certain lower class Hindus Jikc 
the Lonaris consider it sacred, and worship it 
*-on the Gokul Ashthami day (gth day of the 
dark half of SJirt'uvan). 



incarnation of the goddess Parwati. This bird 
is specially worshipped by high caste Hindu 
women for the period of one month on the 
occasion of a special festival called the 
festival of the cuckoos, or Kokila rrata, which 
is lit -Id ji> the mouth of Ashddha al intervals 
of twenty years. 

The crow is generally held inauspicious by 
Hindus, but as the manes or pitras are said to 
assume the form of crows, these hjrdsare res- 
pected in order thai they may be- able to partake 
of Ihc food offered to the dead ancestors in the 
| dark half of BMdrapada called Pitrupahshtt. 



The dog is believed to be an incarnation of j It is necessary that the oblations given in 

lite deity Khandoba, and it is respected as the | performance of the funeral rites on the tenth 

fauHirite animal of the god Datlatraya. But day after the death of a person should br eaten 

it is not touched by high class Hindus. j by the crow. Hut if the crow refuses to touch 

It is considered a great sin to kill a cat, these oblations, it is believed that the soul of the 

All domestic animals are worshipped by the ' dead has not obtained salvation; and henee it is 

Hindus on the morning of the first day of ] con jccturcd that certain, wishes of the dead have 



Ma rgasTi irslia (December ) . 



remained unfulfilled. The son or the relatives 



On this day the horns of these animals arc of the dead then lake water jit the ea\ity of 
washed with warm water, painted with red their right hand, and solemnly promise to fulfil 
colours, and a lighted lamp is passed round i the wishes of the dead. When tins is done, the 



I heir faces. They are feasted on this day as it 
is considered to be the gala day (Divali holiday) 
of the animals. 

Hindus consider it meritorious to feed ants 
and fish, and to throw grain to the birds. Ants 
are fed by the people scattering sugar arid 
flour, on the ant-hills. It is believed that, by 



crow begins to eat the, food. 

The harsh sound of a crow is taken a s a sure 
sign of an impending mishap. 

The dog, cat, pig, ass, buffalo, rat, Ihdlu, an 
old female jackal, lizard, and the birds cock, 
crow, kite, vulture, owl, bat, and plngla are 
considered as unholy and inauspicious by Hindus. 



CHAPTER X. 



WITCHCRAFT 



Chetak is an art secretly learnt by women. 
It is a form of the black art. A woman well 
versed in the mantras of chetak can do any 
mischief she chooses. She can kill a child or 
turn any person into a dog or other animal by 
the power of her incantations. The Chef akin 
can remove all the hair from the 'head of a 
woman, or scatter filth, etc. in a person's house, 
make marks of crosses with marking nuts on 
all the clothes, or play many other such tricks 
without betraying a trace of the author of the 
mischief. The cJieiakins are able to mesmerize 
a man and order him to do anything they want. 
A Chetak in or witch cannot herself appear in 
the form of an animal. 

They follow revolting forms of ceremonies. 
All witches who have learnt the black art meet 
at night once a month) on the Amavdsya day or 
no moon day of every month, at a burning ground 
outside the village. On such occasions they go 
quite naked, and apply turmeric and red powders 
to the body and forehead. While coming to 
the cremation ground they bring on their 
heads burning coals in an earthen pot called 
Kondi. At this meeting they repeat their 
mantras, and take care that none are forgotten. 
After completing the repetition of the mantras, 
they go round the village and return to their 
respective houses. They have no special 
haunts or seasons. 

In the Kolhapur District the woman who is 
in possession of a chetak is called chetak in. 
The chetak is said to abide by her orders. Tt 



is believed to bring corn and other things from 
houses or harvesting grounds. It is seen only 
by its mistress the chef akin. The belief that the 
chetakins can turn a person into the form of 
an animal does not prevail in this district. They 
do not wander from one place lo another. 
The chef akin has to go once a year to the temple 
of the deity from whom the chetak has been 
brought, and lo pay tlve annual tribute for tin- 
use of that chetalf or servant spirit. 1 * 

There are no witches in the Uatnagiri District. 
It is said that there are some at Kolwan in the 
Thana District. They are generally found 
among Thakars. Some of them come to the 
Ratnagiri District, but though no one can tell 
anything about their powers, ignorant people 
are very much afraid of them. 2 It is believed 
that they can turn persons into animals by means 
of their incantations. The person once charmed 
by their mantras is said to blindly abide by 
their orders. It is also believed that they can 
ruin anybody by their magic. 

There are no witches at Rai in the Thana 
District. The woman who can influence evil 
spirits to do harra to others is called a Bhutdli 
It is said that the Bhutdlis assemble at the 
funeral ground in a naked state on the full-moon 
day and on the Amavdsya, or the last day of 
every month) to refresh their knowledge of the 
black art/' 1 

A witch has dirty habits and observances. 
The chief sign for detecting a witch or chetak in 
is a foam or froth that appears on the lips of 



*' Rdo Saheb Shclke, Kolhapur. 2 School Master, Anjarle, Ratnagiri. 

School Master, R4i, Thana. 



86 



FOLKLORE OF THE KONKAN 



her mouth when she is asleep. The only means 
to guard against her witchcraft is to remain on 
friendly terms with her, and not to hurt her 
feelings on any occasion. People generally keep 
a watch over the actions of a woman who is 
suspected to be a witch, and if she is found 
practising her black art, and is caught red- 
hnuded, people then pour into her mouth water 
brought from the shoe -maker's earthen pot or 
kundi. It is believed that, when she is compelled 
to drink such water, her black art becomes 
ineffective. 1 

In the Thana District it is believed that the 
skin round the eyes of a witch is always black, 
her ryes have an intoxicated appearance, her 
nails are generally parched and have a darkish 
colour, and the lower portions of her feet seem 
to be scraped. When any sorcerer gives out the 
name of such a Bhuldli, she is threatened by 
the people that, should she continue to give 
trouble in the village, her own black art or 
another spirit would be set against her ; and she 
then ceases to give trouble. 2 

There are some sorcerers in the Thana District 
who can move a small brass cup or vdti by the 



power of their magic. They can detect a witch 
by the movement of this vessel. When the brass 
vessel or vdti readies the house of a witch, it 
at once settles upon the witch's head. She is 
then threatened by the people that she will be 
driven out of the village if found practising 
her black art. 3 

In the Kolhapur District, when the people 
come to know of the existence of a witch in 
their village, they take ^special precautions at 
the time of harvest. They arrange to harvest 
;i different kind of grain to the one selected for 
harvesting by the witch. After some time they 
go to the field of the witch, and discover whether 
there is a mixture of grain in her field. If they 
are convinced of the fact, they take further 
precautions. In order to avoid being troubled 
by tlic'chetak, they keep an old, worn out shoe 
orjsandal and a charmed copper amulet under 
the eaves at the main door of their houses, or 
make crosses with marking [nut on both sides 
of a door. At some places cftunam spots or 
circles arc marked on the front of a house, the 
object being to guard against the evil effects of 
the chctaJc's tricks. 4 



1 School Master, Khopoli, Koldba, 
3 School Master, Padghe, Thwna. 



- School Master, Kii, ThAna. 
4 Rio Saheb Shelke, Kolhapur. 



CHAPTER XL 



GENERAL. 



Offerings of cocoanuts, fowls or goats arc 
annually made to the spirits that guard the 
fields. They are generally made at the time 
of beginning a plantation or the harvesting of 
a crop. When making these offerings, the 
farmers pray to the god to give prosperous 
crops every year. They prepare their cooked 
food in the field on the first harvesting day 
and offer it as naivedya (god's meal) along 
with the above mentioned offerings. 1 

At Bandivade in the Ratnagiri District, while 
commencing the sowing of crops the farmers 
worship a certain number of bullocks made of 
rjce floor and then throw them into the pond or 
river adjoining the fields. On other occasions, 
offerings of cocoanuts and fowls are sacrificed to 
the deities that protect the fields. Some people 
give a feast to the Brahmans at the end of the 
harvesting season. 2 

Ceremonies in connection with ploughing, 
etc., are not observed for all the lands. But fields 
which are supposed to be haunted by evil spirits 
are worshipped at the time of ploughing, and 
the evil spirits are propitiated, cocoanuts, sugar, 
fowls or goats are offered to the local deities or 
devachdrs. There is a custom of worshipping 
in the fields the heaps of new corn at the time 
of harvest, and this custom generally prevails 
in almost all the Konkan districts. 3 

At Fonde in the Ratnagiri District the 
Shiivar generally composed of boiled rice mixed 
with curds is kept at the corner of a field at 
the time of reaping the crops. The Shiwar is 
sometimes composed of the offerings of fowls 
and goats. 4 This ritual is also known by the 
name Chorarva.^ 

At Dasgav in the Kolaba District, there is j 
a custom of carrying one onion in the corn j 
taken to the fields for sowing and placing five j 
handfuls of corn on a piece of cloth before 
beginning to sow the corn. At the time of 



Lawani or plantation of crops a "fair called 
Palejatra is held by the people, and every 
farmer breaks a oocoanut in the field at the 
time of plantation or Idcani of crops. At thr 
time of harvesting it is customary with many 
of the cultivators in the Konkan to place a 
cocoanut in the field and to thrash it by I he first 
bundle of crop several times before the regular 
operation of thrashing is begun. At the close, of 
the harvest the peasants offer cocoa nuts, fowls 
or a goat to the guardian deity of the. field. 11 

At Vuda in the Tluina District the ploughs 
are worshipped by the farmers on Saturday and 
then carried to the fields for ploughing. At 
the time of harvesting, the wooden post to which 
the bullocks are tied is worshipped by them and 
at lh<' close of the harvest the heap of new 
corn is worshipped and cocoanuts are broken 
over it. 7 

In the Kolhapur District the farmers worship 
the plough before beginning to plough the land. 
At the time of sowing th<' corn they worship 
the Kurl an implement for sowing corn. At 
the time of Ropani or transplanting the crops 
they split a coeoanul, Mild worship the stow 
consecrated by the side of the field after bes- 
mearing it with red powders, and make a vow of 
sacrificing a goat for the prosperity of their 
crops. At the time, of harvesting they also 
worship the heap of new corn and after giving 
to the deity offerings of cocoanuts, fowls or 
goats they carry the corn to their houses. 8 

In the Konkan districts the village deity is 
invoked to protect the cattle. People offer 
fowls and coeoanuls in the annual fair of a 
village deity, and request her to protect their 
cattle, and crops. They have lo offer a go/it or 
buffalo to the deity every third year, and to 
hold annual fairs in her honour. The procession 
of bali is one of the measures adopted for 
averting cattle diseases. 



1 School Master, Khopoli, Koldba. 2 School Master, Bandivade, RatnaKiri. 

3 School Master, Devgad, Ratndgiri. * School Master, Fonde, Ratn&giri. 

5 School Master, Ubhdddnda, Ratndgiri. 6 School Master, Dasgdv, Kolaba. 

7 School Master, Vada, Thf'ma. 8 Rao Stfheb Shelke, Kolhftpur. 

> School Master, Khopoli, Koldba, 



88 



FOLKLORE OF THE KONKAX 



When there was scarcity of rain the Hindus 
J'orrnerly invoked Indra, the god of rain, by 
means of Yadnyas or sacrifices, but such sacri- 
fices are now rarely performed as they are very 
eostly. The general method of ensuring rain- 
fall in these days is to drown the Lingam of 
the god Shiva in water and to offer prayers to 
that deity.* 

The following rural rites are intended to 
ensure sunshine and to check excessive rain. 
A in/iii borii. in the month of Fdlgun (March) 
is requested to collect rain water in the leaf of 
the Alu plant, and the leaf is then tied to a 
stick and kept on the roof of a house. Burning 
coals are also thrown into rainwater after passing 
them between the legs of a person born in the 
month of Falgun.' 2 

In order to protect the crops from wild pig 
I lie people of Umbcrgaon in the Thana District 
post in their fields twigs of Ayan tree on the 
Ganesli Ckaturthi (fourth day of the bright 
half of Bhdcirapada or September) day every 
year. 11 

In the Kolhapur District the deities Tamj ai 
Tungdi, and Waghui are invoked by the villa- 
gers for the protection of cattle. When the 
cattle disease has disappeared the people offer 
cocoanuts and other offerings to these deities. 
Th' potters and the rhudbudr Joshis observe 
the following ceremony for causing rainfall. 
A lingani or phallus of Shiva made of mud is 
consecrated on a wooden board or pdt t and a 
naked boy is asked to hold it over his head. 
The boy carries it from house to house and the 
inmates of the houses pour water over the phallus. 
The Brahmans and the high class Hindus pour 
water on the llngam at the toinple of the god 
Shiva continuously for several days. This is 
called Rudrdbhisheka. It is a religious rite in 
which eleven Brahmans are seated in a temple 
to repeat the prayers of the god Shiva. 

In order to scare noxious animals or insects 
from the fields, the owners of the fields throw 
charmed rice round the boundaries of their 

1 School Master, Fonde, Ratnagiri. 
3 School Master, Umbergaon, Thana. 
5 School Master, Chinchani, Thtfna. 
7 School Master, Dabhol, Ratnagiri. 



fields. The figure of a tiger made of dry 
leaves of sugarcane is posted at a conspicuous 
place in the fields for protecting the crops of 
sugarcane. 4 

Great secrecy is required to be observed on 
the occasion of the special puja of Shiva which 
is performed on the first day of the bright half 
of the month of Bhddrapada (September), 
This rite is called Maunya vrata or silent wor- 
ship, and should be performed only by the male 
members of the family. On this day all the 
members of the family have to remain silent 
while taking their inrals. Women do not speak 
while cooking, as the food which is to be offered 
to the god must be cooked in silence. 5 

Newly married girls have to perform the 
worship of Mang/ila Gauri successively for the 
first five years on every Tuesday in the month 
of Shrdwan (August), and it is enjoined that 
they should not speak while taking their meals 
on that day. Som people do not speak while 
taking their meals on every Monday of Shrdwan, 
and others make a vow of observing silence and 
secrecy at their meals every day. All Brahmans 
have to remain silent when going to the closet 
and making water. 

Certain persons observe silence at their meals 
during the period of four months (Ciidturmds) 
commencing from the 1 1 th day of the bright 
half of Ashddlui (July) to the llth day of the 
bright half of Kdrtik (November). Certain 
classes of Hindus observe the penance of secrecy 
in the additional month that occurs at the lapse 
of every third year. 7 

Silence is essential at the time of performing 
certain austerities such as Sandhya, worshipping 
the gods, and the repetition of the Brahma Gd- 
yatri mantra and other such mantras. Secrecy 
is specially observed when a disciple is initiated 
by his Guru or spiritual guide with the sacred 
mantras or incantations. 8 

Secrecy and silence are essential when learn- 
ing the mantras on snakebite, on evil eye and the 
evil spirit of Vetal. All followers of the Shdkta 

2 School Master, Naringre, Ratnagiri. 

* Rao Saheb Shclke, Kolhapur. 

* School Master, Dahanu, Thana. 

* School Master, Fonde t Ratndgiri. 



FOLKLORE OF THE 



89 



sect must worship the goddess (Durga) very 
secretly. Silence is also observed by people in 
welcoming to their homes and worshipping the 
goddess Pdrvati or Gauri in the bright lialf of 
Bhddrapada every year. 1 

At Vade in the Thana District, one day 
previous to the planting of rice crops the farmer 
has to go to his field even before day break with 
five balls of boiled rice, coco a nuts and other 
things. There he worships the guardian deity 
of the field and buries the balls of rice under- 
ground. He lias to do it secretly and has to 
remain* silent during the whole period. He is 
also forbidden to look behind while going to the 
field for the purpose. 2 

Secrecy and silence are observed when per- 
forming the rites of Chetuks and evil spirits or 
ghosts. Widow remarriages among the lower 
classes are performed secretly. The pair 
wishing to be remarried is accompanied by a 
Brahman priest and the marriage is performed 
apart from the house. The priest applies red 
lead (Kunku) to tin; forehead of the bride and 
throws grains of rice over their heads and a 
stone mortar or pdta is touched to the backbone 
of the bride. The priest then turns his face 
and walks away silently.-' 1 

The Holi is a religious festival. It is 
annually celebrated in memory of the death of 
Kamdev the God of Love who was destroyed 
by the "god Shankar on the full moon day of 
Fdlgun (March). The object of this festival 
appears to have been a desire to abstain, from 
lust by burning in the Holi .fire all vicious 
thoughts and desires. As a rule f females do 
not take any part i this festival. 

In the Konkan districts the annual festival 
of Holi begins from the fifth day of the bright 
half of Fdlgun (March). Boys from all the 
localities of a village assemble at a place ap- 
pointed for the Holt. The place appointed for 
kindling the Holi is not generally changed. 
The boys then go from house to house asking 
for firewood, and bring it to the Holi spot. 
They arrange the firewood and other combustible 
articles around the branch of a mango, betclnut 
or a Sdrvar tree in the pit dug out for the 
purpose and then set it on fire. After kindling 



the sacred fire they take five turns round the 
Holi accompanied with the beating of drums and 
raise loud cries of obscene words. After this 
they play the Indian games of Atydpdtya and 
Khokho and occasionally rob the neighbouring 
people of their firewood and other combustible 
articles. At the close of these, games they daub 
their foreheads with sacred ashes gatliered from 
the Holi fire. They consider these ashes espe- 
cially auspicious and carry them home for the 
use of the other members of their families. 
This process is continued every night till the 
close of the fuJlmooii day. Elderly persons 
take part in this festival only during the last 
few days. 

On the full moon day all I he males of the 
village, including old im*n, start after sunset for 
the Holi spot, collecting on their way pieces of 
firewood from all the houses in the locality and 
arrange them in the manner described above. 
After having arranged the H oli t the officiating 
priest recites sacred verses and the puja is 
performed by the mdnfcari of the village. This 
mdnlcari or patil is either the headman or some 
other leading person of the village and to him 
belongs the right of kindling the Holi fire first. 
Some persons kindle a small Holi in front of 
their houses and worship it individually^ hut 
they can take part in the public //o/* % In the 
towns the Ilolis of different localities are kindled 
separately while in sin ill villages there is only 
one for every village. 

At Vijayduirg in the Hatnagiri District a lien 
is tied to the top of a tree or a bamboo placed 
in the pit dug out for kindling the Holi fire. 
The fowl tied to the top of the bamboo is called 
Shit. A small quantity of dry grass is first 
burnt at the bottom of this tree when tl*c Mahars 
beat their drums. The Shit (fowl) is then 
removed from the tree after it is half burnt 
and taken by the Mahars. The Holi fire is 
then worshipped and kindled by the Gurav. 
Worshipping and kindling the Holi and taking 
the Shit (fowl) are considered as high honours. 
Occasionally quarrels and differences arise 
over this privilege and they are decided by the 
village Panch. 4 



1 School Master, Chauk, Kolaba. 
* Rao Sabeb Shelke, Kolhapur. 



2 School Master, Vade, Tha*na. 

4 School Master, Poladpur and Vijaydurg. 



90 



FOLKLORE OF THE KONKAN 



After the kindling of the Holi the people 
assembled there offer to the Holi a Naivedya 
(god's meal) of poll a sweet cake made of 
Jagri 9 wheat flour and gram pulse. Cocoa- 
nuts from all the houses in the village are 
thrown into this sacred fire. Some of these 
cocoanuts are afterwards taken out of the 
sacred fire, cut into pieces, mixed with sugar 
and are distributed among the people assemb- 
led as prasdd or favoured gift. Lower 
classes of Hindus offer a live goat to the 
Holi t take it out when it is half burnt and 
feast thereon. 

Ou the night of the fullmoon day and the 
first day of the dark half of Fdlgun, the 
people assembled at the Holi firr wander 
about the village, enter gardens and steal 
plantains, cocoanuts and other garden produce. 
Robbery of si; eh things committed during these 
days is considered to be pardonable. Some 
people take advantage of this opportunity for 
taking revenge on their enemies in this respect. 

The fir** kindled at I he Holi on the fullmoon- 
da 3* is kept constantly burning till the Kang- 
panchami day i, e. 9 fifth day of the dark 
half of Fdlgun. Next meriting i. c. 9 on the 
first day of the dark half of Falgun. the 
people boil water over that fire and use it for 
the purpose of bathing. H is believed that 
water boiled on the sacred fire has the power 
of dispelling all the diseases from the body. 
People go on dancing in the village and sing 
songs for the next five days. They generally 
sing Lavanis, a kind of ballad, during this 
festival. Among these dancers a boy is 
dressed like a girl and is called Rddha. This 
Radha has to dance at every house while the 
others repeat Lavanis. 

The second day of the dark half of Ffilgu n 
is called Dhulvad or dust day when people 
start in procession through thr village, and 
compel the males of every house to join the 
party. They thus go to the Holi fire, and 
raise loud cries of obscene words throwing 
mud and ashes upon each other. They after- 
wards go to the river or a pond to take their 
bath at noon time and then return to their 
houses. The third day of the dark half is 
spent like the previous one 'with a slight 



difference which is that cow dung is used in- 
stead of mud. This day is called Stienwad 
day. On the fourth day the Dhunda Rdksha- 
ha sin (a demon goddess) is worshipped by the 
people, and the day is spent in making merry 
and singing obscene songs called Lavanis. The 
fifth day of the dark half is known as Rang- 
panchami day and is observed by the people 
in throwing coloured water upon eaeh other. 
Water iu which Kusumba and other colours 
are mixed is carried in large quantity on 
bullock carts through the streets of a city and 
sprinkled on yie people passing through these 
streets. On this day the sacred fire of the 
Hull is extinguished by throwing coloured 
water over it. This water is also thrown upon 
the persons assembled at the Holi. The money 
collected as post during this period is utilised 
in. feasting and drinking. 

At Ibhrampur in the Ralmigiri District the 
image of eupid is seated in a palanquin and 
carried with music from the temple to the Holi 
ground. The palanquin is then, placed on a 
certain spot. The place for thus depositing 
the image of the god is called Sahun. 1 At 
Naringre there is a big stone called Holdev 
which is worshipped by the people before kindl- 
ing the Holi fire. 2 After the kindling of the 
sacred fire the palanquin is lifted from the 
JSdhfin, and turned round the Holi fire, with 
great rejoicings. The palanquin is then car- 
ried through the village and is first taken to the 
house of a Mdnkari 9 and then from house to 
house during the next five days. The inmates 
of the houses worship the deity in the palanquin 
and offer cocoanuts and other fruits and make 
certain vows. The palanquin, is taken back to 
the temple on the fifth day of the dark half of 
Falgun when on its way guldl or red powder is 
thrown over the image and on the people who 
accompany it. n 

Among high class Hindus the thread girding 
ceremony of a boy is performed when he attains 
puberty. The girls are generally married a 
an early age, and when a girl attains puberty, 
sugar is distributed among the friends and 
relatives of her husband. She is then seated 
in a MaJchar a gaily dressed frame. Dishes 
of sweets which are brought by the. girl's 



School Master, Ibhrampur, Katnugin. - School Master, Niiringre, 

3 School Master, Ibhrampur, Ratn^giri. 



FOLKLORE OF THE KOXKAX 



91 



parents and the relatives of her husband are 
given to her for the first three days. She 
takes her bath on the fourth day accompanied 
by the playing of music and the beating of 
drums. Sweetmeats in dishes are brought by 
the relatives till the day of Rutuslianti (the 
first bridal night). The Garbhdddn or Rutu- 
shdnti ceremony is one of the sixteen cere- 
monies that are required to be performed 
during the life of every Hindu. This cere- 
mony is performed within the first sixteen 
days from the girl's attaining her puberty, the 
4th, 7th, 9th, Hth and the 13th being consi- 
dered inauspicious for this purpose. While 
performing this ceremony the following three 
rites are required to be observed. They are 
tianpatipujan or the worship of the god 6?<in- 
pati t Punhydhavachan or the special ceremony 
for invoking divine bles'sings and Navagraha- 
shtinti the ceremony for propitiating the nine, 
planets. The ritual of this ceremony is as 
follows : 

The husband and the wife are seated side by 
side on woodcut boards to perform the above 
three rites. The Kadali pujan or plantain tree 
worship is performed by the pair. The sacred 
flrc or Homa is required to be kindled. The 
juice of the Durrva grass is then poured into the 
right nostril of tlie, bride by her husband. This is 
intended to expel all diseases from the body of 
the girl and to secure safe conception. They 
are then seated in a Makhar, and presents of 
clothes, ornaments etc., are made by the parents 
of the girl and other relatives. After this the 
husband fills the lap of the girl with rice, a 
cocoanut, five betelnuts, five dry dates, five 
almonds, fiv plantains and five pieces of 
turmeric. The girl is then carried to a temple 
accompanied by the playing of music. Agrand 
feast is given to the friends and relatives at 
the close of this ceremony. 

The Hindus generally make various kinds 
of vows in order to procure offspring or with 
some other such object, and fulfil them when 
they succeed in getting their desire. The fol- 
lowing are the different kinds of vows made. 
They offer cocoanuts, sugar, plantains and 
other fruits, costly new dresses and ornaments 
to the deities, and give feasts to Brdhmans. 



Special ceremonies called Laghurudra am) 
Mahdrudra in honour of Shiva the god of des- 
truction are also performed. Sweetmeats such 
as pedhas etc. are offered to the gods in fulfil- 
ment of vows. Some people make vows to 
observe fasts, to feed Brahmans, and to distri- 
bute coins and clothes to the poor ; while 
others hang torana-wr&iilu of flowers and 
mango leaves on the entrance of the temple 
and hoist flags over it. Rich people erect now 
temples to different Hindu deities. Some ob- 
serve fasts to propitiate the goddess Chandika 
and worship her during Navardtra the first nine 
days of the bright Ivilf of Ashvin (October) 
and others offer fowls and goats to their fa- 
vourite deities. Women make it a vow to 
walk round the Audumbar or Plpal tree, and 
to distribute cocoanuts, sugar, jagri, copper or 
silver equal to the weight of their children. 

Vows are made- by people with the object of 
securing health, wealth and children and other 
desired objects such as education; etc. They are. 
as follows : 

Performing the worship of Sliri Sntya 
Niirayan, offering clothes and ornaments to the 
temple deities, hanging bells, constructing a, 
foot path or steps leading to the temple of the 
special deity. 1 Vows are also made to ob- 
tain freedom from disease or such other calami- 
lies. When any person in the family becomes 
ill or when a sudden calamity befalls a family 
an elderly member of the family goes to the 
temple of a deity and makes certain vows 
according to his iwans, fulfilling them as soon 
as the calamity or disease has disappeared. 2 

Vows are usually to perform acts of bene- 
volence. These consist in distributing cocoa- 
nut mixed in sugar, giving feasts to Brahman 
priests, observing fasts on Saturday, Tuesday 
and Sunday, offering clothes and ornaments to 
deities, building new temples and guest houses 
(dharmshdlds), digging out new wells and in 
distributing clothes and food to the poor. 3 

At Khopoli in the Kolaba District, people 
who have no children or whose children die 
* shortly after birth make a vow to the Satw&i 
deity whose temple is at a short distance from 
Khopoli. The vow is generally to bring the 
child to the darshana (sight) of the deity and 



School Master, Fondc, Ratndgiri. ' 2 School Master, Bankavli, Ratnagiri. 

3 School Master, Vijaydurg, Ratndgiri. , 



92 



VOLKLORU OF THE KOXKAS 



to feed five or more (married) Brahman pairs. 
Such vows are fulfilled after the birth of a 
child. Some worship the god Satya Narayaii 
on a grand scale and others propitiate the god 
Shiva by the ceremony of Abhisheka (water 
sprinkling). 1 Some offer nails made of gold ' 
or silver to the, goddess Slutala after the re- 
covery of a child suffering from small pox. 
Eyes arid other parts of the body made of 
gold and silver are also occasionally offered in 
fulfilment of vows. People abstain from eating 
certain things till the vows are fulfilled. - 

Vows are made in times of difficulties and 
sorrow. The person afflicted with sorrow or 
misfortune prays to his favourite deity and 
promises to offer particular things or to per- 
form special ceremonies, and fulfils his vows 
when his desired objects arc attained. The 
ceremonies commonly observed for these pur- 
poses are the speeial pujds of Satya Narayan 
and Satya Vinayak. Native Christians make 
their vows to their saints and Mot-M avail 
(Mother Mary) in the taluka of Salsette. 3 
There is a shrine of the god Shankar at 
Kanakeshwar a village on the sea side two 
miles from Mitbav in the Ratnugiri District. 
Many years ago it so happened that a rich 
Mahomedan merchant was carrying his mer- 
chandise in a ship. The ship foundered in a 
storm at a distance of about two or three 
miles from Kanakeshwar. When the vessel, 
seemed to be on the point of sinking the 
merchant despairing of his life and goods, 
made a vow to erect a nice temple for the 
Hindu shrine of Kanakeshwar if he, his vessel 
and its cargo were saved. By the grace of 
God the vessel weathered the storm and he 
arrived safely in his country witli the merch- 
andise. In fulfilment of this vow he erected 
a good temple over the shrine of Shri Shan- 
kar at Kanakeshwar, which cost him about 
rupees six thousand. This temple is in good 
condition to the present day. Many such 
vows are made to special deities. When the 
people get their desired objects they attribute 
the success to the favour of the deity invok- 
ed, but when their expectations are not 
fulfilled they blame their fate and not the 
deity- 4 



In the Konkan districts there are some per- 
sons who practise black art of several kinds 
such as Chetak, Jdran, Mdran and Uchdtan. 
Chetak is a kind of evil spirit brought from 
the temple of the goddess Italai of the Kon- 
kan districts. It is brought for a fixed or 
limittd period, and an annual tribute is re- 
quired to be paid to the goddess for the ser- 
vices. 

Another kind of black art widely practis- 
ed in the Konkan districts is known by the * 
name of Muth mdrane. Tn this art the sor- 
cerer prepares an image of wheat flour, and 
worships it with flowers, incense, etc. A lemon 
pierced with a number of pins is then placed 
before the image. The sorcerer begins to 
pour spoonfuls of water mixed with Jagri on 
the face of the image,, and repeats certain 
mantras. Meanwhile, the lemon graduallv 
disappears and goes to the person whose 
death it is intended to secure. The person 
aimed at receives a heavy blow in the chest 
and at once falls to the ground vomitting 
blood. Sometimes he is known to expire 
instantaneously. The charmed lemon, after 
completing its task returns to the sorcerer, 
who anxiously awaits its return, for it is be- 
lieved that if the lemon fails to return some 
calamity or misfortune is sure to occur to him. 
For this reason the beginner desiring to be 
initiated into the mystery of this black art has 
to make the first trial of his mantras on a 
tree or a fowl. 

Females are also initiated into the mys- 
teries of Jadu or black art. Such women a re 
required to go to the - burning ground at mid- 
night in a naked state, holding in their hands 
hearths containing burn ing coals. While ou 
their way they untie their hair, and then 
begin the recital of their mantras. There 
they dig out the bones of buried corpses, bring 
them home, and preserve them for practis- 
ing black art. 

There is a sect of Hindus known as 
Shaktas who* practise the black art. The 
Shaktas worship their goddess at night, make 
offerings "of^ winej and flesh, and then feast 
thereon. 



* School Master, Khopolij Kolttba. 

* School Master, Bassein, Thana* 



2 School Master, Poladpur. Kolaba. 
4 School Master, Mitbav, Ratnagiri. 



APPENDIX. 



GLOSSARY OF VERNACULAR TERMS OCCURINU IN VOLUMES I AND II.* 

A 

ABIL: A kind of incense. 
ABIR: White scented powder. 
ADACHH: Red cotton yarn. 
AD AD: Lentils. 

ADAGHO BADAQHO : A ceremony performed to drive away insects. 
ADHASUR : Name of a demon. 
ADHIK AMAS : Intercalary month. 
ADI-NARAYAN: A name of Vishnu. 
ADO: Useless. 

ADULSA : Name of a medicinal plant. 
AQAR : Excreta. 

AG ASTY A : Name of a sage ; name of a constellation. 
AGATHI: A tree, Sesbania Grandiflora. 
AGATHIO: tfeeAgathi. 
AGHAD A : Name of a plant. 
AGHORI: A sect of Hindus. 
AG1AR1 : Fire temple of the Parsis. 
AGNI: Firo ; tho deity presiding over fire, 
AGNICHAR : An order of evil spirits living in fire. 

AGNIHOTRA : A perpetual sacred fire preserved in a hole in tho ground for receiving and preser- 
ving consecrated fire. 

AGNIHOTRI : One who keeps an Agnihotra. 

AGNIKUNDA : A hole in the ground, or an enclosed space, on tho surface, or a metal square- 
mouthed vessel, for receiving and preserving consecrated firo. 
AGNI-SANSKAR: Tho rite of setting firo to a corpse. 
AfJRI : Name of a casto or tm individual of it. 
AHALYA : The wife of the sage Gautam. 

AHEVA NAVAMI: The ninth day of the dark half of BhMrapwl. 
AHI : Namo of a demon. 
AHIR : A casto of shepherds. 
AHUTI: A handful of rice, ghi, sesftmum, etc., oast into lire, water, upon the ground oto , as an 

offering to tho deities. 

AIRAVAT: Name of tho elephant of Indra ; the elephant presiding over tho oawt. 
AJA: A goat. 

AJAMO : Lin gust icum ajwaen. 
AKASH: The sky. 
AKASH-GANGA : Tho milky way. 
AKHAND SAUBHAGYA : Perpetual un widowhood. 
AKIK : A kind of stone. 

AKHA TRIJ : Tho third day of the bright half of Vaiahdkh. 
AKSHAYA TRITIYA : See Akh T p ij. . 
ALAWANA : A sort of shawl. 

ALWANT : A spirit of a woman dying in childbirth or during menses. 
ALU : An esculent vegetable. 
ALUNDA : Name of a vow. 



* The terms given below arc as they are used by tho common people in popular parlance in which 
form they are given in the text. They will therefore not be found to be grammatically correct in all 
cases Again, only such meanings of the terms are given as apply in the context. 



APPENDIX 



AMANI : A kind of tree. 

AMAH : Immortal. 

AMATHO : Useless. 

AMATHO MAMO : An order of ghosts. 

AMA VASYA : The last day of a month. 

AMBA : Name of a goddess. 

AMBIL : Conjee. 

AMBO : Mango. 

AMNAYESHWAR : A name of the god Mahddev. 

ANAGH : Name of a vow. 

ANAGODHA: Nee Anagh. 

ANANTT CHATURDASHl : The fourteenth day of tho dark half of Bhddrapad sacred to Vishnu. 

ANDHAHTO : An order of ghosts. 

ANGIRAS : Name of a sage. 

ANJALI : Palmful. 

AN. JAN : Soot used as colly riu in. 

ANJANI : Mother of Mwniti. 

AN.f ANI : A sore or molo on the eye-lid. 

AN K AD A : Name of a poisonous plant. 

ANNADEVA : Tho god presiding over food. 

ANNAKUTA : The eighth or tenth day of the bright half of Ashvin or the second day of the bright 

half of Kdrlik when sweets are offered to gods. 
ANNAPURNA : The goddess presiding over food. 
ANT ARAL : Name of a deity. 
ANTARAPAT : The piece of cloth which is held between the bride and bridegroom at the time of 

a Hindu wodding. 
ANTYESKTI : Funeral rites. 
ANORADHA : Name of a constellation. 

ANtTSHTHAN : Performance of certain ceremonies and works in propitiation of a god, 
APASMAR : Epilepsy. 
APSARA : Certain female divinities who reside in the sky and are tho wives of the Gandharvas. 

They are sometimes represented as tho common women of tho gods. 
APT A : Name of a tree. 
ARANI : Elaeodendren glaucum. 
ARATI : The ceremony of waving (around an idol, a yum, etc.,) a plattor containing a burning 

lamp. 

AR I) HO DAY A : Half-risen state of a heavenly body. 
ARDHA ; Name of a constellation. 
ARGHYA: A respectful offering to a god or a venerable person consisting of various ingredients 

or of water only. 

ARJUNA : The third of the five Pandava brothers. 
AUUNDHATI : Wife of Vasishtha ; name of a star. 
ASARA : A water nymph. 
AS A N : A prayer carpet. 
ASHADH : The fourth month of the Deceani Hindu and the ninth month of the Gujarat Hindu 

calendar year. 

A3HAPURI : Name of a goddess. 
ASHLESHA : Name of a constellation. 
AS HO : A corrupted form of Ashvin. 
ASH A 1* ATI : Name of a mythological king. 
ASHTABHARO : An order of ghosts. 
ASHTADALA : Eight -cornered. 

ASHTA-DIK-PALA : Protectors of the eight different directions. 
ASHTAKA : A hyrnn consisting of eight verses. 



APPENDIX i,i 



ASHTAM AHADAN : A gift consisting of eight kinds of articles. 

ASHTAVASU : A class of divine beings eight in number. 

ASHVIN : The seventh month of the Deocaui Hindu and the twelfth month of the Gujarat Hindu 

calendar year. 

ASHVINI : Name of a constellation. 
ASHVINI KUMAR : The twin sons of the sun by his wife Sanjuya in the form of a mar,-. They 

are famous as heavenly physicians. 
ASHWAMEDHA : Horse sacrifice. 

ASHVVATTHAMA : Tho only son of Drona, &he military preceptor of the Kaurav&J and 
ASMANI : An order of ghosts. 
ASO : A corrupted form of Ashvin. 
ASOPALAVA : Name of a tree. 
ASUR GATI : The path of the demons. 
ATIT : A class of religious beggars. 
ATLAS: A kind of cloth. 
ATRI : Name of a sage. 

ATYAPATYA : Name of an out-door game played in the Deccan. 
AV AD MAT A : Name of a goddess. 
AVAGAT : An order of ghosts. 
AVAGATI : Fallen condition. 
A V ALIA : A Muhamrnadan saint. 
AVALA: Name of a tree. 
AVATAR : An incarnation of Visbnu. 
AVI : An order of ghosts. 
AVLI : Name of a tree. 
AWDUMBAR : A tree, Ficus glomerata. 
AWUTA : Wood bill. 
AY AN : Name of a troe. 

B. 

BABARO : An order of ghosts. 

BABHUL r Acacia arabica. 

B A BRIO : See Babaro. 

BABRO : See Babaro. 

BABRUVAHAN : Name of a demon ; a son of Arjuniu 

BABUL : Acacia arabica. 

BADH A : Impending evil. 

BAGH ADA : Name of an ovil spirit. 

BAGULBAWA : Name of a goblin. 

BAHIRI : Name of a goddess* 

BAHTRI-SOMJAI : Name of a goddess. 

BAHIROBA : Name of a minor deity. 

BAHIROBACHE BHUT: An order of ghosts. 

BAJA : Dish. 

BAJALE : A wooden cot. 

BAJAT : A wooden stool. 

BAJANIA : A cast of tumblers or an individual of it. 

BAKA : Name of a demon; name of a sage. 

BAKLA : A small round flat cake of dry boiled bean* , 

BAKLAN : See Biikla. 

BAKOR : Noise. 

BALA TERASH : The 13th day of the dark half of 

BALAD : An ox. 



iv 



APPENDIX 



HAL AD I : An order of ghosts. . 

BALOEV : Name of the brother of Krishna, the eighth incarnation of Vishnu 

BALEV i The full moon day of Shrdvana. 

BALEVA: tiee Balev. 

BALEVIAN : A kind of worship. 

HAL I: Name of a mighty demon, the lord of the nether world or. jw'faY; an ublation; a victim 
offered to any deity ; name of a procession. 

BAL1DAN : Offering of a victim. 

BALL A : An order of ghosts. 

BAXASUR : Name of a demon. 

BAXOHAI-JAVAN : Name of a cattle diseaso. 

HANIA: A trader. 

HAT A : Name of a guardian spirit of fields. 

BATDEV: See Bdpa. 

BAKAXESHWAR MAHADEV : A name of Mahadev. 

BAKAS : The twelfth day of the bright or dark half of a month 

BARVATIA: An outlaw. 

HAT AS A : A kind of sweetmeat. 

BATRISA : A man possessed of thirty- two accomplishments. 

BATUK : Name of a minor deity. 

BAIT : A word used to frighten children ; a goblin. 

BAYA : A term of respectful compellat ion or mention for an tncctic <r religious teacher. 

BAVAL : Xee Bubul. 

BAVO : Nee Bava. 

BA VA ; Name of *J deity presiding over small-pox. 

BAWAN V1R : Name of a minor deity. 

BKCHH A MATA : Name of a goddess. 

BE DA : Name of a tree. 

BKL : Aeglo Marmelos. 

BEL-BHAXDAR: Leaves of the Aegle Marmelus and the turmeric powder that are kept on ,\n 

idol. 

BEK : .Fujube tree. 
BEKO : Doaf. 

BETH : An order of ghosts. 
BH ABHO": AV'orthless. 
BHAOAKVVA: S'ee Bhudrapad. 
BUADKAFAD: The sixth month of the Deccani Hindu and the oU-vcnth month of tho 

Hindu calendar year. 
BHAdAT: An exorcist. 
BJlAiMRATH: Namo of an ancient king of tho solar dynasty who is said t> have brought down 

the Oangos from hoaveu to tho earth. 
BK AH VAT : Name of one of tho eighteen purdnaa. 
IVH AUVATI : Namo of a goddess. 
BHAtiWAN : An epithet of Vishnu ; of Shiva. 
BHACJWATI : See Bhagvati. 

HHAIRAV : A name of an inferior manifestation of Shiva. 
BHAJAN : Repeating the name of a god as an act of worship; hymns or pieces or VITH..S sun to 

a god. 

BHAKT1MARGA : Path of devotion. 
BHALU : An old female jackal, 
BHAXDARI : A caste of Hindus. 
BHAXCi : Hemp water. 
KHANlll : A scavenger ; name of tlie caste of scavengers. 



APPENDIX 



BHANGRA : A kind of tree. 

BHARANAI : Name of a goddess. 

BH All AN I : Name of a constellation. 

BHARANl : The process of charming. 

BHARATA', Name of a brother of R4ma the seventh incarnation of Vishnu. 

BHARVAD : A caste of shepherds. 

BHASTKA : An order of ghosts. 

BHASMA: Holy ashes. 

BHASMASUR : Name of a demon. 

BHAUBIJ : The second day of the bright half of K<irtik. 

BHAVA1 : Name of a stone deity. 

BHAVAKAT : Name of a goddess. 

BHAVAXt : A nmo of tho goddess Ptirvati. 

BHAVIN" : A caste of female temple servants wliu are prostitutes by profdisiou. 

BHAWANI: toe Bhavani. 

B HENS A : A she-buffalo. 

BHEXSASUR : A demon in tho form of a he4>uffdlo. 

BHIKHAKI : A beggar. 

BHIKHO : A beggar. 

BHIL : A partly Hindu, partly animistic tribo^ 

BHIMA : The second of tho five PAndava brothers^ 

BHIMA-A(iIARA8 : The eleventh day of the bright half of Jytthlhi. 

BHIMASKNA : tiee Bhima. 

BHIMNATH MAHADEV : A name of Shiva. 

BHIMNATH SHANK AR : A name of Shiva. 

BHTSHMA : Son of Shuntanu and tha river Otangos and gran<l<mclu o-f tho IVindiiv<H aiiil Kaur.iv.is.. 

BHOGAVA : Village boundary. 

UHOI : A castc> of fishermen and palanquiabeaivrj?. 

BHOJAI'ATRA : A palm-leaf. 

BHOLANATH : A name of Shiva. 

BHONG KINGDI : Name of a poisonous plant. 

BHOPALA : Uourd. 

BHOPI: The person that officiates in the tempi < of village d'ituM. 

BHUCHAK ; An order of ghosts hovering over tho cwrtl)^ 

IJHUNUA : A black bee. 

BHUSHUNOAKAK : Namo of a sage. 

BHUT : An evil spirit. 

BHUTA : b'eeBhut. 

BHUTA-DEVATA : A ghostly godling. 

BIIUTALT : A woman who can influonco evil spirits to do hanu to uttior-i. 

BHUTE : Plural of Bhutya : See Bhntya. 

BHUTIX : A female member of an order of devotees of tho goJiioss Bhavani. 

BHl r TNATH : Name of an evil spirit. 

BHUTYA : A male member of an order of devotees of the uoilde-H Blinv-ini. 

J3HUVA : A male exorcist. 

BHUVI : A female exorcist. 

BIBHISHANA : Brother of Ravana, tlio domon king of Lanka or Oyl.m. 

BIJ : The second day of the bright or dark half of a month. 

BIJAVRIKSHANYAYA : Tho maxim of seed arid shoot. Tho maxim takes iH origin from th< 

mutual relation of causation that exists between seed and shoot, and id 
applied to cases in which two objects stand to uach other in tho relation 
of both cause and effect. 

B1LADO : A cat. 



vi APPENDIX 

B1LI : See Bel. 

BINDU : A drop. 

BOCHO: A coward. 

BODAN : A ceremony in which curds, milk, boiled rice, fried cakes, etc., are mixed up together and 

presented in oblation to the goddess Mahalakshmi by a company of at least five 

married women and one virgin. 
BODO : Bald-headed. 

BOL CHOTH : The fourth day of the dark half of Shrdvan. 
BORADI : The Jujube tree. 

BOTERUN : A complete cessation of rain for oveiity-two days. 
BOWAJI : See Bava. 
BOW : See Biiu. 

BRAHMA GRAHA : Ghost of a Brahman, 
BRAHMA : The first god of the Hindu Trinity. 
BRAHMABHOJ : A feast to Brahmans. 
BRAHMACHARYA : Celibacy. 

BRAHMAOHARI : One who has taken a vow to lead a celibate life. 
BRAHMAHATYA : The murder of a Brilhmaii. 
BRAHMAN : The sacerdotal caste of Hindus or an individual of it. 
BRAHMANA-VARUNA : The appointment of duly authorised Brahmans to perform religious 

ceremonies. 
BRAHMARANDHRA : The aperture supposed 1,0 be at the crown of the head, through which th 

soul takes its flight on death. 
BRAHMA RAKSHASA : See Brahma Sambandh. 
BRAHMA SAMBANDH : The ghost of a Brahman that in his life time possessed high attainments, 

and a haughty spirit. 

BRIHASPATI : Name of the preceptor of the gods. 

BRUHANNADA : The name assumed by Arjuna when residing at the palace of Virata. 
BUDHA : Mercury. 
BUD OH I : Name of a wife of Ganpati. 



CENDUR : Rod load. 

CHADA : Kent. 

OH AIT ANN ADY A : An order of ghosts. 

OHAITRA : The first month of the Deccani Hindu and the sixth month of the Gujarat Hindu 

calendar year. 
CHAKLI: A sparrow. 
CHAK PADANE : Appearance of red puMtulo* on the. faeo supposed to be caused by the influence 

of an evil eye. 

CHAKORA : A bird, Bartavelle Partridge. 
-CHALA : Name of a deity. 
CHALEGH AT : An order of ghosts. 
CHAMAR : A caste of tanners. 
CHAMPA : Michelia champaca. 

<?HAMPA-SHASHTI : The sixth day of the bright half of Mdrttashirsha. 
CHAMPAVAT1 : Name of a goddess. 
CHANA : Gram. 

GRAND A : Name of a kind of wind. 
CHAND CHANI : An order of ghosts. 
CHANDAN: Sandal wood. 
CHAND1KA : Name of a goddess. 

OH AND! KAVACH : A hymn in honour of the goddess Chandi or Durga. 
-CHANDIPATH : Recitation of a hymn in honour of tho goddess Chandi or Durga. 
CHANDKAT : Name of a goddess. 



APPENDIX vii 



CHANDKA: The moon. 

CHAN DRAM AND AL : The disk of the moon ; the lunar sphere. 

CHANDRAYAN VRAT: Name of a vow. 

CHARAK : Excreta. 

CHARAN : A caste of genealogists and bards. 

CHARANAMRIT: Water in which the feet of a spiritual guide have boon washo I. 

CHARMARIA : Name of a snake deity. 

CHARONTHI : A kind of flour. 

CHASHA : The BJue jay. 

CHAT : An image of darbha grass at tfhrdddha when the required Briihman is not present 

CHATA SHKADDHA: A shrdddlia in which a chat represents a Brahman. 

CHATUBMAS : The period of four months commencing from t lie tenth day of tho bright half ot 

Ashddh and ending with the tenth day of the bright half ot* Kdrtik. 
CHATURTHI : The fourth clay of the bright or dark half of a month. 
CHAURAR : An order of ghosts. 

CHEDA : Ghost of a person of the Kuiibi or Shudra caste or an unmarried Mahdr. 
CHEDOBA : Name of a spirit deity. 
CHELA: A disciple. 

CHE LAN : An oblation to a Mata or goddess. 
CHETAK : A kind of black art. 
CHETAKIN : A witch. 
CHETUK : A spirit servant. 
CHHAMACHHARI: Death anniversary. 
CHHIPA : A caste of calico-printers. 
CHHOCALA: Celebrated, Urcat. 
CHHOGALO : With a tail. 
CHILBIL : Notes of the Pingala bird. 
CHILUM : A clay pipp. 
CHINDHAKO : Ragged. 
CHIRANJIVA: Immortal. 

CHITHI : A pioco of paper on which mystic signs are drawa; an a:nulob. 
CHITHARIA: Ragged. 
CHITI: tfeeOhithi. 

CHIT I* A V AN : A caste of Brtihmuns also known as Kouk inagth. 
CH1TRA : Name of a constellation. 
CHOK : A square. 
CHOLA : Dolichos Siiieiisio. 
CUOL1 : A bodice. 
CHONOH: : A kind of sweet. 
CHORA8I KANTINI : Ai> order of ghost*. 
UHORASI VIKU : Aii order of ghosts. 

CHORAWA : A ceremony performed at the time of reaping. 
CHOTH : The fourth day of tho bright or dark half of a mo.ith. 
CHUDBUDE JOSHI : A caste of fortune-tellers. 
CHUDEL : An order of female ghosts. 
CHUDELA : tfee Chudol. 
CHUDI : A torch. 

CHUDI PAUKNIMA: The full-moon day of the month of Mdgh. 
CHUN ADI : A kind of cloth worn by females. 
CHUNTHO: Ragged. 
CHUNVALIA KOLI : A tribe of Kolia. 

CHURAMA : Sweet balls of wheat flour fried and soaked in g'li. 
CHUTAKI : Snapping the thumb and finger. 
COHAMPALO : Meddlesome. 



viii APPENDIX 



DADAMO : An order of ghosts. 
DADAMOKHODIAR : Nome of a field deity, * 
DADH : A molar tooth. 

DADH HANDHAVI : To deprive of the power of eating by a charm or spoil. 
DADO : An order of ghosts. 
DAKAN : A witch ; an order of ghosts. 
DAKINI : *S'ce Difkan. 

DAKLA : A spirit instrument in the form of a small kettle-drum. 
DAKSHA : A celebrated Prajdpati born from the thumb of Brahma. 
DAKSHA PRAJAPAT1 : See Daksha. 
DAKSHANA : A gift of money made to Brahmans. 
DAL-: Name of a sect of Hindus. 

DALAP : A ceremony performed for the propitiation of tho minor deities of the fidds. 
DALIA : Baked split gram. 

DAM ANA : An amulet tied to tho horns of a pot animal. 
DAMi J ATYA : A married pair. 
DANA : Corn seed. 

DANDA : The bat at the game of trap-stick. 
DANKLA : *Sce Dakla. 

DANKLA BESWAN : The installation of a ddnkla, 
DANKLAN : See Dakla. 

DARBHA : A sacred grass ; Cynodoii Ductylon. 
DAKDUHI : Name of a water nymph. 
DARGA : A Muhammad an place of worship. 
DARJI : A caste of tailors. 
DASHA: Influence. 

DARSHA SHRADDHA : A ahrdddha to the manes on every new moon day, 
DASARA : The tenth day of the bright half of Kdrtik. 
DASHARATHA : Son of Aja and father of Kama. 
DAS PINDA : The oblations collectively to tho manes of a deceased ancestor which are offerer! 

daily from the first day of his decease until the tenth, or which are offered together 

011 tho tenth : also the rite. 

DAT AN : Wooden sticks for brushing the tooth. 
DATTA : Name of a god. 
DATTATRAYA : #ee Datta. 
DAV : An order of ghosts. 
DEDAKO: A frog. 

DEHARI MATA : Name of a goddess. 
DELAY ADI DEVI : Name of a goddess. 
DENDO : Tho croaking of a frog. 

DEO PAN - Ceremonies and observances in propitiation of a god. 
DESHASTHA ; A caste of Brahmans found in tlio Dccoan. 
DEVA : A god. 

DEVACHAR : Spirit of a Shudra who dies after his marriage. 
DEVAHUTI : Name of the mothei of the sage Kapil. 
DEVAK : A term for the deity or deities worshipped at marriages, thread investitures etc. ; a 

totem. 

DEVAKI : Mother of Krishna. 
DEVAL : A temple. 

DEYAL RICHANE : Entering into the service of the temple. 
DEVAJLI : The male offspring of .a Bhdvin. 
DEVALO : Not loved. 



APPENDIX IX 

DEVARSHI : A dealer with gods and devils 2 one that summons* exorcises them, etc. 
DEVA S ARPA : A snake belonging to a deity. 

DEVASKI : The annual ceremonies in honour of the tutelar divinity of a village. 
DEVA YOSHITA : A woman offered to a god. 
DEV DIVALI : The eleventh day of the bright half of Kdrtik. 
DEVI: A goddess. 

DEVIPANTH : A sect of the worshippers of the goddess Durga. 
DHAGA : An amulet made of a piece of cloth. 
DHAL-JATRA : A ceremony performed at the time of harvest. 
DHAMA : A name of Hanumtin. 
DHANA: Coriander. 
DH ANANJAYA : Name of a snake. 

DHANA-TRAYODASHI : The thirteenth day of the dark half ot Aahvin. 
DHANGAR : A caste of shepherds. 
DHANISHTHA : Name of a constellation. 
DHANU: Sagittarius. 

DHANURMAS : The period during which the sun is in Sagittarius. 
DHANU-SANKRANT : Transit or passage of the sun through Sagittarius. 
DHARAVADI : A stream of milk. 
DHARMARAJA : The god of death. 
DHARMASHALA : A rest house. 

DHARMASHASTRA : The code of body of Hindu law. 
DHARMASINDHU : Name of a work treating of Hindu law. 
DHED : An impure caste of Hindus. 

DHEDVADA: The ward or place occupied by tho Dh*d caste. 
DHINGO: Fat. 

DHOBI : A caste of washermen. 
DHOL: A drum. 
DHOLIO : An order of ghosts. 

DHONDILGAJYA : Name of a rite performed for securing rainfall. 
DHOR1: White. 
DHOTAH : Waist cloth. 

DHUL PADAVO : The first day of the dark half of Fdlguti. 

DHRUVA: Tho son of Uttunaptida. Ho was a great devotee of tho go 1 Vishnu. Tha solar star, 
DHULETI : See Dhul Ptidavo. 

DHUL WAD : tfee Dhul lYidavo. Tlie d*y of throwing dust after tho burning of the Holi. 
DHUNDA : Name of a demon goddess. 
DHUNDA RAKSHASIN : See Dhunda. 
DHUNDHUMAR1 : Name of a mythological personage. 

DHTJNI : The srooke-firo of an ascetic over which he .sits inhaling the smoke. 
DHUPA: Frankincense. 
DIGAMBARA : Name of a goddess, 
DIPO: Panther. 

DISHA-SHUL : Pain caused by directions. 

DIVALI : A festival with nocturnal illuminations, feastings, gambling, etc. held daring the con- 
cluding day of Ashvin and the first and second day of 
DIVAS A: The fifteenth day of the dark half of Ashddh. 
DIWAD f A serpent of a large but harmless species. 
DODKA : One hundredth part of a rupee. 

DO K ADO : A ball of molasses and sesarnum seed cooked together. 
DORA : Piece of a string ; a magic thread. 
DORLI : Solanum indicum. 
DOSO: Old. 



APPENDIX 



DRO : A kind of sacred grass. 

DRONA : Son of Bhuradvdja, by birth a Brdhman but acquainted with military science which ho 

received as a gift from Paraahuram. He instructed the Kauravas and Pandavas in the 

use of arms. 

DRUSTAMANI : A kind of black beads. 
DUDHA: Milk. 

DUDHPAK : Rico cooked in milk and sweetened with sugar. 
DUG-DUDIOON : See Dakla. 

DUHITRA : tihrdddha performed by a grandson to propitiate his maternal grandfather, 
DUKAL : Famine. 
DUNDUBHl : A kettle-drum. 
DUNGtAR : A hill. 

DURBAR : The court of an Indian Chief. 
DURGA : Name of a goddess. 
DURGATI : Fallen condition. 
DURVA : A kind of sacred grass, 

DURYODHANA: The eldest of the Kaurava brothers. 
DWIJA: A twice-born. A Brahman, a Kshatriya or a Vaish t \ a, whose investiture with the saored 

thread constitutes, religiously and metaphorically a second birth. 
DWLTIYA : The second day of the bright or dark half of a month. 



EKADASHl : The eleventh day of the bright and dark halves of a month, 

EKAL PER : Zizyphus jnjuba. 

EKANTA1UO : Intermittant fever. 

EKOTISHTA : The ritos performed on the eleventh day aftor death. 

ETALAI : Name of a goddess. 



FAG : A vulgar song. 

FAG AN : A corrupted form of Fdlgun. See Fdlgun. 

FAKIR : A Muhammadan mendicant. 

FAKIRI : Alms given to Fakirs in the Muharram. 

FAKIRO : A beggar. 

FALGUN: The twelfth month of tho Deecani Hindu and the fifth mouth of the Gujardt Hindu 

calendar year. 
FA VADI : Name of a bird. 
FIRANGAI: Name of a goddess. 
FUL : A flower. 
FUL DOL : A festival in which coloured water is thrown. 



GADHEDA: A donkey. 

GADHEDO : tfce Gadhoda. 

GADHERIMATA : Name of a goddess installed to protect a fortress or a street. 

GAFAL: Stupid. 

GAGANACHAR : An order of ghosts moving in the etherial regions. 

GAGARBEDIUN : A piece of leather thong or a piece of black wood on which mysticspelU have 

been cast. 

GAJABAI : Name of a goddess. 
GAJACHHAYA: A festival the day of the new moon of tfhddrapad the moon being in th 

Hasta constellation. 
GALAL : Red powder. 



APPENDIX X! 



GANA : A troop of demigods considered as Shiva's attendants. 

GANAGOR : Name of a vow. 

GANDHARVA : A celestial musician ; a class of demigods who are considered to be the singers of 

gods. 

GAND1V A : Name of the bow of Arjuna. 
GANDU : Name of a tree. 
GANDH : Sandal paste. 
GANEvSH CHATURTHI : The fourth day of the bright half of Bhddrapad celebrated as the birth- 

day of Ganesh. 

GANESH1O : A hook-shaped instrument used by thieves in boring holes through walls. 
GANG A: The river (ranges. 
GANGAJAL : Water of the Ganges. 
GANG1GOK : Name of a vow. 
GANGLO : Stony. 
GANGUD : An order of ghosts. 
GANJA : Hemp flower. 

GANPATI : The son of Shiva ami lYirvati. He is the deity of wi>dum and the remover of diffi- 
culties and obstacles. 

GANPATll'UJAN : The xvorship of Ganpati. 
GANTH1A: A preparation of gram flour. 
GAON-DEVI : \ illago goddess. 
GARAB1 : A song in propitiation of A goddess. 
GAKBHADAN : The marriage consummation ceremony. 
GARHANE : Supplication to an idol* 
GARUD: The eagle. 
GARUD PUUAN : Nanio of a purdn. 
GATRAD : Name of a goddess. 
GAU : A measure of distance equal to 1 j mile*. 
GAUTAM : Name of a .sage. 
GAVA : A wild ox. 
GAVAL1 : A caato or herdsmen, 
GAVATDEV : Name of a godling. 
GAVAT1 : An order of ghosts. 
GAYASUR : Name of a demon. 
GAYATRI : Name of a daughter of Brahma. 

GAYATK1 MANTRA : A sacrod ver.se from the Vedas held specially sacrod and repeated by every 
Brdhman at his morning and evening devotion. The verso is in honour 
of the sun. 
GAYATR1 PURASCHARAN : A form of devotion requiring tho recitation of t)ie Gdyatri tnarUra a 

hundred thousand times with certain symbolic ceremonies* 
GAYATK1PURASCHAVACHAN tiee Gdyatripurasofaaran. 
GEDI: A bat. 

GED1-DANDA : Aii outdoor game played by boys. 
GERI A : A boy who takes an active part in the HoK festival. 
GHADI : An exorcist. A caste of temple ministrants or an individual of it. 
GHADI : A measure of time equal to twenty -four minutes. 
GHADULO : A process for removing the effects of the evil eye. 
GHANCHINI : An order of glwsts. 
GHANDHARAV1 : An order of ghosts. 

GHANT : That quantity of oil seeds which is put in at one time to be crushed in an oil inillj 
GHAT : Steps on the side of a river or tank leading to the water. 
GHATOTKACHA : Name of a demon. 
GHELI: Mad. 



Xii APPENDIX 



GHELO: Mad. 

GHELUN: Mad. 

GHERAYALA : Eclipsed. 

GHETA: A sheep. 

GHODO : A horse. 

GHUGARI : Grain boiled whole, i.e. unsplit aad unhusked. 

GHUMAT : A sort of musical instrument an earthen vessel, pitcher-form, covered over at the 

larger mouth with leather. 
GHUNA : A mysterious watery pit. 
GIDOTAN : Name of a creeper. 
GILH-DANDA : A play amongst boys, trapstick. 
GIRA8IA : A Rajput landholder. 

G1RHA : A water demon. Applied to R4hu or to an eelipso in general, solar or lunar. 
GIR1 : An order or individual of it among Gosdvls. 
GOCHAD1 : Cattle or dog louse. 
GODHO : A hull. 

GOKARN : Name of a mythological king. 
GOKHALO : A niche in the wall. 

GOKUL : The name of the village at which Krishna was brought up. 
GOKHARU : A species of thorns. 
GOKUL-ASHTAMI : The eighth day of tho dark half of Bhddrajxid celebrated as the birthday of 

Krishna. 
GOL : Molasses. 
GO LAB A : Name of a goddess. 
GOL AM BADE VI : Name of a goddess. 
GOMUKU : Mouth of a cow. 
GONDARO : Place whore tho village cattle rest. 
GONDHAL : A kind of religious dance. 
GOOLVKL : A kind of creeper. 
GOPALSANTAN : Name of an incantation. 
GOPR AD AN : Gift of a cow with its calf to a Brahman. 
GOR : A priest. 

GOR A : A black earthen vessol filled with curds. 
GORADIA : A name of Hanumdu. 
GORAIN : A married un widowed woman. 
GOUAKHA : Name of a saint. 
GOR AKH CHINCH : A kind of tree. 
GORJl : A preceptor. 
GOR AKHRAJ : Name of a saint. 
GOSAVI : An ascetic. 

GOTRA: A section of a baste having a common ancestor, 

GOURl-PUJAN : Tho worship of the goddess Gouri, a festival observed only by women. 
GOUTRAD : A vow in honour of the cow lasting from the eleventh day to the fifteenth day of Mie 

bright half of ftltddrapad. 
GOUTRAL : Name of vow. 

GOVARDHAN : A celebrated hill near Mathura. A large heap of cow clung or of rice, vegetable*, 
etc. made on the first day of the bright half of Kdrtik in imitation of the 
mountain. 

GO \VALA-DEVA : Name of a deity connected with rain-fall. 
GRAHA: A planet. 
GRAHANA : An eclipse. 

GHAHAN-PUJAN : The worship of the plough on the full-moon day of 3hrdvan. 
GRAHA-SHANTI : A ceremony in propitiation of the planets^ 
GR AMADEVATA : A village goddess. 
GRAMA-DEVI: A village goddess. 



APPENDIX xui 



GRIH ADEVATA : The diety which presides over the house. 

GRISHMA-RITU : The summer. 

GRIVA : Name of a deity. 

GUDHI : A pole, wrapped around with a cloth, a mango sprig, etc., erected on the first day of 

the year before the house-door. 
GUDHI-PADVA: The first day of the bright half of Ohaitra, the new year's day of the Dt-oooni 

Hindus. 

GUHYAK : An order of semi-divine beings. 
GULAB: Arose. 
GUGAL : Balsamodendron. 

GXJJAKALPA : Name of a medicinal preparation. 
GULAL : Red powder. 
GUMPHA: A cave. 
GUNDAR : Gum arabic. 

GURAV : A caste of temple ministrants or an individual of it. 
GUR U : A religious preceptor ; Jupiter. 
GURU CHARITRA : Name of a sacred book. 

H, 

HADAL : Ghost of a woman who dies within ten days of childbirth or during monsoa. 

HADALT : tfee Hadai. 

HAJ : A pilgrim. 

HAJAM : A caste of barbers or an. individual of it. 

HALAHAL : A sort of deadly poison produced at the churning of the ocean. 

HANSA : A goose. 

HANUMAN : Name of a deity in the form of a monkey. He was a great devotee of Rttma. 

HANUMAN-JAYANTI : The full-moon-day of chaitra celebrated as tho birthday of Hanumun. 

HAR : A name of Shiva. 

HARD A : A garland of balls made of sugar. 

HARD AS : One who performs Katlids that is relates stories of Hindu deities to the accompaniment. 

of music. 

HARDE : Myrobalan. 
HARI : A name of Vishnu. 

HAHISOHANDRA : Name of a mythological king. 
HAIUTALIKA: The third day of the bright half of HIMrapuil on which images of I'arvati mad* 

of earth are worshipped by women. 
HAR1VANSHA : Name of a purdn. 
HASTA : Name of a constellation. 
HATHADI : An order of ghowts, 
HATHI : An elephant. 
HAVAN : A sacrificial offering. 
HEDAMATTO : A name of Hanumaii. 
HEDAMBA : Name of a giantess. 
HEDLI : An order of ghosts. 
HEMANT-R1TU : Winter, 
HID 1MB A : Name of a giantess. 
HIJADA: A eunuch. 
HINGLAJ : Name of a goddess. 
HIRANYAKASHIPU : Name of a demon. 
HIRANY AKASHYAPU : Name of a demon. 
HIR ANYAKSHA : Name of a demon. 
HIRWA : An order of ghosts. 
HOL : Name of a goddess. 

HOLI : A festival held at the approach of the vernal equinox. The pile arranged to be kindled at 
the festival. 



xiv APPENDIX 



HOL1A : A boy who takes an active part in the Holi celebrations. 

HOLIKA : Name of a goddess. 

HOLO : A species of birds. 

HOMA : A sacrifice. 

H OMAHA VAN : A formation expressing comprehensively or collectively, the several acts and 

points appertaining to oblation by fire : also any one indefinely of these acts 

and points. 

HOW : Name of a demon. 

HUM BAD : A caste of Vanias or an individual of it. 
HUT ISHANI : The pile arranged to be kindled at the festival of Holi. 

I. 

1NA: An egg. 

I NAM : A gift. 

IXDA : An egg-shaped vessel. 

INDRA-DHANUSHYA : A rain-bow. 

IXDRAJIT : Name of a demon. 

INDRAMAHOTSAVA : A festival celebrated in honour of the god Indra. 

I RALE : A protection against rain made of the leaves of trees. 

ISHTADEVATA: A chosen deity. 

1T1D1O : A species of insects. 

J. 

JADI : Fat. 

JADO : Fastened. 

JIDU: The black art. 

J \GKAX: The fifteenth day of the bright half of Ashddh. 

J ^GRITI : Wakefulness. 

JAIKHA: An order of ghosts. 

JAKHA1 : Name of a minor goddess. 

JAKHANI : An order of semi -divine beings. 

JAKHAUDKVI : Xarno of a minor goddess. 

J AKHAHA : Name of a minor goddess. 

JAKHARO : An order of ghosts. 

JAKHIN : Spirit of a woman whose husband is alive. 

JAKHMATA : Name of a minor goddess. 

JAKRIN : Name of a deity residing in water. 

JAL : An order of ghosts ; name of a tree, 

JALACHAR : An order of evil spirits living in water. 

JALADEVI : Water-goddess. 

JALAJ : An order >f ghosts. 

J ALA-JATRA : The ceremony of submerging the image of tfhiva. 

,J ALANDHAR : Name of a domon. 

JALAP : A dream caused by cold. 

J ALDEVKI : Water-goddess. 

JALOTSAVA : A water festival. 

J AMBUVANT : One of the generals of Rama's army at the siege of Lanka or Ceylon. 

JAMBUVANT1: The daughter of Jambuvant. 

JAMI : An order of ghosts. 

JAN : An order of ghosts. 

JANAK : A king of Manila, the foster -father of Sita. 

JAN AWE : A sacred thread. 

JANG AM : A Lingyat priest. 

J ANHU : Name of a mythological king. 

JANJIRO : A black cotton thread with seven knots. 



APPENDIX XV 



JANMASHTAMI: The eighth day of the dark half of Mrduan celebrated as the 1irth-day of 

Krishna, 

JANMA-SUW4SINI : A woman who is perpetually un widowed. 
JANNI : Name of a minor goddess. 
JANTR A : A mystical arrangement of words. 
JAP : Repeating prayers in a muttering manner. 
JAP-MAL: A rosary. 
JAR AN : A kind of black art, 
JARASANDH : Name of a demon. 
JARI : Name of a goddess. 

JARI-MART : A goddess presiding over an epidemic or pestilential disoivn*. 
JATA : Matted hair. 
JATRA: A fair. 
JATUPI : Name of a, sage. 
JAVA: Barley. 

J AVAL A : Tender wheat plants. 

JETHA : Tlio eighth month of the Gujarat Hindu calendar year. 
JHAPAT : A sudden encounter. 
J HO LAI : Name of a goddess. 
JIMP : An order of ghosts. 
JTNNF : An order of ghosts. 
JINO: Small. 
JINTHRO : Rugged. 
JIREN : Cumin -seed. 
JIVADHANI : Name of a goddess. 
JIVI: Live. 
JIVO: Live, 

JOG A I : Name of a goddess. 
JOGANI : A female harpie, 

JOGATA : A male child offered to the goddess Yallamnaa. 
JOG AT IN : A female child offered to the goddess Yal lamina, 
JOGAVA : Begging in the name of the goddess Amla. 
JOG I : A male child offered to tho goddess Maydka. 
JOGIN : A female child offered to the goddess Mdyuka. 
JUARI : A kind of corn. 
JULEBI : A kind of sweet. 
JUTHI : False. 
JUVARI : A kind of corn. 
JYESHTHA : Tho third month of the Deccani Hindu and the eighth month of the Gujarat Hiariu 

calendar year. Name of a constellation, 
JYOTISH-SH ASTRA : The science of astronomy. 

K. 

KABAR : A tomb raised over the grave of a Muhammadan saint. 

KABIR : Name of a celebrated saint. 

KACHA : The son of Brihaspati, the preceptor of gods, 

KACHAKADA : A kind of bead. 

KACHARO : Refuse. 

KACHBI : Rainbow. 

KACHHIA : A caste of vegetable sellers. 

KADADAN : Legumes. 

KADALIPUJAN : Plantain tree worship. 

KADAMB : Authocephalus cadumba. 



xvi APPENDIX 



KADVI : Bitter. 

KADAVO: Bitter. 

KADULIMB : Melia Azadirachta. 

KAFRI : An order of ghosts. 

KAGDO : A crow. 

KAGRASHIA : An expounder of the utterances of crows. 

KAGVA : Cooked food offered to the manes. 

KAITABHA : Name of a demon. 

KAJAL: Collyrium. 

KAJRA : A kind of tree. 

KAKADI : A cucumber. 

KAKBHUSHUNDI : Name of a sage. 

KALASH: Ajar. 

KALASH1 : A weight of corn. 

KALANBMI : Name of a demon. 

KALAS1O : A bowl. 

KALIj Name of a goddess. 

K ALIKA : Name of a goddess. 

KALKAICHE BHUT : An order of ghosts. 

KALI CHAUDAS : The fourteenth day of the dark half of Ashvin. 

KAL1NQI : Daughter of the king of the Kalingas. 

KALI PARAJ : A name applied collectively to the aboriginal tribes of Gujarrft. 

KALJYA NAG : Name of a mythological snake* 

KALI YUGA : The fourth age of the world according to the Hindu scriptures 

KALO: Black. 

KALO V A : Name of a cattle disease. 

KALPAVRJKSHA : A fabulous tree granting all desires. 

KAL BHAIRAV : A name of Mahddev. 

KAL PURUSHA : The god of death. 

KALUBA1 : Name of a minor goddess. 

KAL VAN: Welfare. 

KAMA DHENU : A heavenly cow granting all desires, 

KAMALA HOLi : The fourteenth day of the bright half of Fdlgun. 
KAMAN : A kind of black art of bewitching a person. 

KAMANDALU : A gourd. 

KAMDKV MAHADEV : A name of Mah&lev. 

KAMOD : A kind of rice. 

KANAKNATH : A name of Mahadev. 

KANKOTR1 : Red powder. 

KANOBA : Name of a minor deity. 

KANSA : King of Mathura, maternal uncle of Krishna, 

KANSAR : Coarse wheat flour cooked in water or ghi and sweetened with molasses or sugar. 

KANYA : A girl ; Virgo. 

KAPHAN ; The cloth in which a corpse is wrapped. 
KAPIL : Name of a sage. 

KAPILASHASTHI : A dtiy on which synchronize BIX particulars the day, Tuesday; the month, 
Bhddrapad ; the date, the sixth of the dark fortnight; the Natohatra, 
Rohini ; the Yog, Vyatipat ; the Mahdnatehatra, Hasti* 

KAP1LASHETE : See Kapil&hasthi. 

KARAN : A kind of tree. 

KARHADA ; A caste of Brdhmans found in the Dec can. 

KARKA i Cancer. 



APPENDIX xvii 



K ARK AT A : Name of a water nymph. 

KARKATI : See Karkata. 

KARKOTAK : Name of a snake. 

K ARMAMARGA : The path of action. 

KARTIK: The eighth month of the Deccani Hindu and the first month of the Uujanit Hindu 

calendar year. 

KARTIKEY : Son of Shiva, the commander of the army of the god*. 
KASADA : A kind of sacred grass. 
KASAI : A butcher. 
KASATIA : Name of a god. 

KASATIA-GANTH : Tying the knot of Kasatia, a vow observed in the name of the god Kasutuu 
KASHI: Benares. 
KATHAWATJ : Name of a tribe. 

KATHEKART : A narrator of the legends of the gods. 
KATHI : Name of a tribe. 
KATKAHI : Name of a tribe. 
KATLAN : A kind of medicinal preparation. 
KATYAR: A dagger. 

KAUL : The rice, betelnuts, etc., stuck upon an idol when it is consulted. 
KAUL OHALNE : To consult a deity by haul. 
KAURAVA: Tho patronymic of tho descendants of Kuru, but usually applied to the sons of 

Dhritartishtra. 
KAUSTUBHA : Name of a celebrated jem obtained at the churning of the ocean and worn lv 

Vislinu. 

KAV ANESHWAR : A name of Mahtklov. 
KAYA: Body. 
KELUR : Name of a deity. 
KERADO : A kind of tree. 
KESHAR: Saffron. 
KESHAVA : A name of Krishna. 

KETU : In astronomy, the ninth of the planets; in mythology, a demon. 
KHAB1TH : An order of ghosts. 
KHAD-KHADYA-BESADVI : A ceremony performed by exorcists to propitiate their favourite 

goddesses. 

KHAD1 : Red or green earth; 

KHAfiACHAR : An order of ghosts roaming in tho sky. 
KHAIR : Acacia catechu, 
KHAIS : A species of water spirits. 
KHAJADA PANTH : A sect of Hindus. 
KHAKHARA: A kind of tree. 
KHAKHL : A sect of Hindus. 

KHAL : The passage in the Mhivalinya (phallus of Shiva). 
KHANA : A bodice cloth. 
KHANDE PUJAN : Worship of arms, 
KHANDERAI : A name of the deity Khaiidobu. 
KHANDOBA: Name of a deity. 
KHANJIRj AdaggerJ 
KHAPARIi A kind of cattle disease. 
KHAPRYA : An order of ghosts. 

KHARAVA : A disease of cattle in which the hoofa are affected. 
KHAR V A : A caste of fishermen and sailors or an individual of it. 
KHARVI: SeeKhdrva. 
KHATALE : A cot. 



APPENDIX 



KHATRI : A caste of weavers. 

KHAVAS: A caste of Hindus. 

KHAV1S : An order of ghosts. 

KFTETALO : Name of a snake doity. 

KHETHVA: Afield. 

KHEM : An order of ghosts. 

K HIGH ADI : A preparation of rice and pulse cooked together. 

KHIJADIO : The Shami tree, Prosopia spicigera 

KHIJADO : See Khijadio. 

KHIJADO MAMO : An order of ghosts. 

KHILI : A peg. 

KHl'K : Rice cooked in milk and sweetened with sugar. 

KHIT KHIT: Notes of the Pingla bird. . 

KHODIAR MATA : Name of a goddess. 

KHODO : Lame. 

KHODO MAMO : Name of a minor doity. 

KHOJA : A class of Musalmans. . 

KHOKHO : Ar. outdoor game played in the Deocan. 
KHUNTIN1: An order of ghosts. 
KID1 : An ant. 

KLLBiL : Note* of the Pingla bird. 

K1NKHAB : Silk worked with gold and silver flowers, brocade. 
KJNNARJ : An order of semi-divine beings. 
K IK ATA: A fisherman. 
KI8HORDA8: A name of TTaiiumda. 
KODHA: Punctured millet. 
KOHALA: Pumpkin. 
KOKAC i Name of a goddess. 
KOKIL : A cuckoo. 
KOKILA VRATA : The festival of cuckoos which is held in the month of Ashddh after a lapse of 

twenty years. 

KOLAMBAf: Name of a goddess. 
KOLHAI : Name of a goddess. 

KOLI : A primitive tribe of Hindus common in fc ho Bombay Presidency. 
KOLO : A jackal. 
KOLKAI : Name of a goddess. 
KOLU : Cucurbita maxima. 
KONDl : A kind of earthen pot. 
KONDURI: A preparation of mutton. 

KORI : A new garment ; an unused earthen jar; a small silver coin. 
KOTHALI : Reticule. 

KOTVVAL: Name of an untouchable casto of Hindus, 
KOYATA: A wood bill. 

KRISHNA : The eighth incarnation of Vishnu. 
KRITIK A : Name of a constellation. 
KRIYABHAUDAI: Name of a deity. 

KSHATRIYA : The warrior class, the second of the fourfold divisions of Monu. 
KSHETRA: A holy place. 

KSHETRAPAL : The guardian spirit of fields ; a kind of stone. 

KUBER : The lord of wealth, the regent of the north and the king of theFato/KW an I Kiruiara* 
KUK AD VEL : A kind of creeper. 
Kul : A totem ; a clan. 
KULA-DEVATA: Family deity. 
KULA-DEVI : Family goddess 



APPENDIX xix 



KULADHAUMA : A special worship of the family god or goddess of each family. 

KULATHI : A kind of corn. 

KULEKA : A mixture of wheat, oat or rioe (lour, clarified butter ami si^viar or 

KULK ARNI : A village accountant 

KUMBHA: Aquarius. 

KUMBHAKARN : Name of a demon. 

KUMBHAR : A oasto of potters. 

KUMBHARAN : A woman of the Kumbhdr caste. 

KUMBHAVA : Name of a cattle disease. 

KUMBHA V I VAHA : Marriage with an earthen jar. 

KUNBI : A cultivator. 

KUND: A pond ; a pit : a sacred pool. 

KUNDALAN : A kind of magic circle. 

KUNDALt : An astrological diagram of the position of planets at any particular time 

KUND ALIA : A name of Hunumdn. 

KUND I : A shoe-maker's earthen pot. 

KUNKU : Red powder. 

KUNTJ : The iirst wife of Potidu. 

KUPOTSAKUA: Digging a well for the benefit of the publicand abandoning one's riijhr of 

ownership over it. 

KURANANDI : Wheat flour lumps used in tho ooromony of the ttodau. 
KURI : An implement for sowing corn. 
KURMl : Name of a water nymph. 
KURUKSHETRA : Tho extensive plain near Delhi, the sreno of tho great battlo between the 

Kauravas and [*andavas. 
KUSHMAND : An order of domi-gods. 

KUSUMBA : The dye prepared from the dried flowers of the Kusumba (Cart humus tinctortub). 
KUTRO : A dog. 

L. 

LADU : A sweet ball. 

LAGHURUDR A : A rite in honour of tho god Shiva. 

LAUYA : Parched rice. 

LAKSHACHAND1 : A recitation in honour of tho goddess Purvati. 

LAKSHAMANA : Brother of Rama. 

LAKSHMI : Tho goddess of wealth. 

LALA HARDEV: Name ot a minor local doity. 

LALC) : Name of a field doity. 

LALO BHAUAT: Name of a saint 

LAMANDIVO: An iron lamp. 

LAM LAN : A branch of black magic-. 

LANKA : Ceylon. 

LAPSI : Coarse wheat flower fried in ghi and swoetenod with inolo&tes or sugar. 

LAVENG : Clove. 

LAVANI: A kind of ballad; plantation. 

LAWANI: Plantation. 

LAVO: A Parasite. 

LAVSANT : A ghost of a widow. 

LIMDO : A tree, Alantas excelsa, 

LIMBO : Poisonous. 

L1NCJA: Phallus. 

LIN .JAM : See Linga. 

LIN GAY AT : An individual of the Lingdyat religion whose chief object of worship is Shiva. 



APPENDIX 



JLOBAN : Ohbanum. 
LOBHAN : Incense powder. 
LOTA: A water pot. 
LUVANA : A caste of traders. 
JATXMI : See Lakshmi. 



MACHCHENDRA NATH : Name of a saint. 

MACHHI : Name of a water nymph. 

MACHHO : Name of a goddess. 

MACHHU : See Mdchho. 

MADALIUN : A hollow bracelet. 

MA DAN: Cupid. 

MADHAVI : A village headman. 

MADHU: Name of a demon. 

MADHU PAVANTI : An order of ghosts. 

MADHWACHARYA: Name of a great saint who founded a sect ot Vaishnavism. 

MA FAT : Useless. 

MAFATTO : Useless. 

MAO : A grain, Phaseolus mungo. 

MA(.JH : The eleventh month of the Deooani Hindu and the fourth month of the Gujarat Hindu 

calendar your. 

MAUHA : Name of a constellation. 

MAG HALO : A lamp of mud covered with leaves to represent the god of rain. 
MAHAHHARAT : Name of an epic of the Hindus. 
MAHADEVA : A name of Shiva. 
MAHA G1RA : Name of a minor deity. 
MAHAKALI : Name of a goddess. 

MAHAKALI NIRVAN TANTRA : Name of a work on Tantric philosophy. 
MAH ALAKSHM1 : Name of a goddess; Name of a ceremony in which the goddess is worshipped on 

the eighth day of the bright half of Ashvin. 
MAHALAYA SHRADDHA : A shrdddka performed in the dark half of Bhddrapad in propitiation of 

ancestors. 

MAHAMAR1 : Cholera goddess. 
MAHANT I A saint. 

MAHAPURUSH : An order of civil spirits. 
MAHAR : An unclean caste of Hindus. 
MA HAH PURUSHA : A kind of stone. 

MAHARAJA : A term of respectful compilation applied to kings, religious heads, saints, etc. 
MAHARAKSHASA : A class of demons. 
MAHAHUDRA : A sacrifice in honour of Shiva. 
MAHARAURAVA : A kind of hell. 

MAHASHIVARATRI : The fourteenth day of the dark half of Mdgh, a fast day in honour of Shiva. 
MAH ATM A : A saint. 
MAHATMYA : Greatness. 
MAHESHA : A name of Shiva. 
MAHESHVAR : A name of Shiva. 
MAH I : Name of a demon. 
MAH LKAWATI : Name of a goddess. 
MAHODAYA : Name of a festival. 
MAI DAN : A plain. 
MAKARA : Capri cormis. 
MAKARI : Name of a water nymph. 
MAKHAR : A gaily dressed up wooden frame. 



APPENDIX xx i 



MAK1 : Maize. 

MALAR : A musical mdde. 

MALHARI : A name of Kandoba. 

MALI : Red lead. 

MALI : A caste of gardeners or an individual of it. 

MALINDA : A sweet preparation of wheat flour fried in gin. 

MALIN : Unclean. 

MALLARI : A name of Khandoba. 

MALO : A bower. 

MAMIKULA : An order of ghosts. 

MAMO : An order of ghosts ; a maternal uncle. 

MANAYA : Name of a deity. . 

MANDAL : A group. 

MANDALU : A circle. 

MANDAN MISHRA : Name of an ancient scholar. 

MANDAP : A bower. 

MANDA BHARANE : Filling in a magic circle as a protection from spirits. 

MANEK-STAMBHA : The auspicious post of the marriage bower. 

MANG : An unclean caste of the Hindus. 

MANGAI : Name of a goddess. 

MANUAL : Mars. 

MANGALA-GOURI : A ceremony performed by married girls for five successive ycare on every 

Tuesday of the month of Shrdwn. 

MANGALARAT 1 : Moving a lighted lamp round an idol. 
MANGALSUTRA : The lucky thread worn by married women. 
MAN I : A jewel ; name of a deity. 
MAN1DHAR : A snake. 
MA XI MALL A : Name of a demon. 

MANKAR1 : The person entitled to certain honours and presents at village assemblies. 
MANKODA : A black ant. 
MANSA KHAV T ANTI : An order of ghosts. 
MANTRA : An incantation; a magic spell. 
MANTRA-SH ASTRA : The science of incantations. 
MANTRI : An exorcist. 
MANTR1K : An exorcist. 

MANUSHYACHAR : An order of ghosts moving among men. 
MARAN : A branch of black magic. 
MARGA : A path ; course. 
MARGA1 : Name of a goddess. 
MARGASHIRSHA : The ninth month of the Deccani Hindu and the second month of tho Gujarrft 

Hindu calendar year. 
MARGI : A sect of Hindus. 

MARG1 PANTHI : A follower of the Margi sect. 
MARI : Name of a goddess. 
MARICHI : Name of a sage. 

MARIYUN : A ceremony for driving away insects. 
MARVO ; Marjoram. 
MASUR : Lentil. 
MASIDA : An order of ghosts. 
MATA : A goddess. 
MATAJI : $<* Mata 

MATA ASHTAMI t The eighth day of the 
MATARI : Name of a goddess. 
MATH : A monastery. 



xxii APPENDIX 



MATHBHAJI : A kind uf groon vegetable. 

MATT : Earth. 

MATHIKA : A mot her; an order of semi-divine beings. 

MAULI : Name of a goddess. 

MAUNYA VRATA : A vow of silence. 

MAVADt : Ghost of a won, an dying with certain desires unfulfi I led. 

MAYA: Illusion. 

MAYAKA : Name of a goddess. 

MEDA: Marrow. 

MED INI: The earth. 

MEGH : A clnucl. 

MEGHARAJA : The god of rains. 

MEGHLADDU : A sweet ball of wheat flour fried in shi. 

MEHULO: Xce Maghalo. 

MEKAIL : Name of an angel. 

MELAD1 : An order of ghosts. 

MELD I: flee Meladi. 

MELI VIDYA : Sacrilegious art. 

MENA : A kind of bird. 

MERIT : Name of a mythological mountain. 

MESHA: Aries. 

MHALJ3A : Name of a goddess., 

MHAKJAI : Name of a goddess. 

MHARLOBA : Name of a deity. 

MHASHYA : A species of water spirits. . 

MHASOHA : Name of a village deity ; lord of ghosts 

MI AN A : A class of Musalmdiis. 

MINA: Pisces. 

MINDHAL : A kind of fruit. 

MIR1 : Particle. 

MITHUN: Gemini. 

MIYAL1 : An order of ghosts. 

MOBHARA: A hollow stone used for threshing corn. 

MOCH1 : A caste of shoe-makers. 

MOCHJNI : An order of ghosts. 

MOGRI : Rat -tailed raddish. 

MOHAN : A branch of black magic. 

MOHINI: A fascinating woman. 

MOHARO : The stone found in the head of the snake 

MOHOR : flfe Moham. 

MOKSHA : Salvation 

MOLANI : An order of ghosts. 

MOTAKAT : Name of a vow. 

MOR : A peacook. 

MORI A : An earthen bowl. 

MOT MAVALI : Mother Mary* 

MOTUDUKH : A kind of cattle disease. 

MOV A KHAR AY A : Name of a cattle disease. 

MRIG : A deer ; name of a constellation. 

MRIGANKA : The moon. 

MKIGA TONCHANA : The moon. 

MMTYUNJAYA : tfame of an incantation. 

MUCHKUND : Name of a sage. 

MUJAVAR : A sweeper of a mosque devoutly or piously fixed to it 



APPENDIX 



MUKTI: Salvation. 

MUL : Name of a star. 

MULO : Raddish. 

MUNDA : A kind of wind. 

MUNGESHWAR MAHADEV : A name of Shiva. 

MUNGI MATA : Name of a goddess ; dumb mother. 

MUNJA : Spirit of Brahman boy who dies imn Mliately aftor his throw! etnvinony. 

MURAL1 : A flute. 

MURDUNGA: Tabour. 

MURLI : See Murali. 

MUS AL : A rice pounder. 

MUTH: The fist. 

MUTH MARANE : Throwing of a handful of rice over which incantations have boon repeated; 

sending a bewitched lemon to person to whom a disease is to be tmnsf erred 

or who is to bo killed. 
MUVA-KESHIBI: A kind of cattle disease. 

N 

NACHANI: A kind of grain. 

NADAPUDI: A coloured cord with a small p^irc^l containing inoonsi 1 , rod powder* etc. 

NADASAPI : A cord and a robe. 

NAG : A snake ; a sptnfos of sumi- iivin * b^in^ hilf m3n half s rpmts in form. 

NAGA: ^ecNiig. 

NAGABALI : A propitiatory offering to snakes. 

NAGAR : A caste of Brahmans found in fJ-ujanit. 

NAGCHAMFA : A flower tree, Alpinia mutaiiM. 

NAGDEV : The snake god. 

NAGKANYA : A snako girl. 

NAG KESAR : Momma Ferrea. 

NAGMAGA : A class of beggars who worship th snak* 1 . 

NAGNATH : Name of a snake deity. 

NAG PANCHAMI : Tho fifth day of the bright half NAr.f'w/i, a holiday in honour of the sn,iV .1o ! ty. 

NAGO: Shameless. 

NA.GOBA : Tho snako deity. 

NAG VKL : A kind of oroopor. 

NAIVEDYA : An offering of some eatable to an idol. 

NAKSHATRA: A star; a constellation. 

NALA : Name of a mythological king. 

NALIMR : Name of a pir or Mahomodan saint. 

NAL SAHEB : A familiar name for t.h^ benror, in tho Mulmram, of the Tahufc-polo whi^h tortni- 

nates at the top in a mil or horse-shoe momber. 
NAM AN : Oil poured over tho image of Kami man* 
NAMASKAR : Reverential or respectful address or salutation. 
NANDA : the adoptive fathor of Krishna. 
NANDARAJ : Name of a mythological kin^. 
NANDI: A bull. 

NANDJ SHRADDHA : A SkrftAdha to the native, preliminary to any joyous occasion. 
NANO: Small. 

NAO NARASING : An order of ghosts. 
NAR A : Name of a sage. 
NXR AD MUNI : Name of a divine sage. 
NARAK: Hell. 

NARAK-CHATURDASHI : The fourteenth day of tho dark half of Athvin. 
NARALI PAURNIMA : The cocoanut holiday, the fifteenth day of the bright half of 
NARASIMHA: An incarnation of Vishnu in the form of half lion half rn%n. 



XXivr APi'KXIMX 



N : Name of a eagc. 
A' i RAY AN A BALI : A aacrifice in propitiation of evil pirh>. 
N>ittAYAN KAVACH : A hymn, in honour of Vishnu. 

NA.KAYAN NACJABAI.I: A kind of offerm^. 

J^A.RKL-l'UKNTMA: *S'ee Narali Paurnima. 

NAUOUOIKALI'A : A kind of medicinal preparation. 

NAKKYA 1 T DA: A kind of incense. 

N MtSlNtiA: *SVe Narsiiuhu. 

.N Vf'HIXHA MEHTA : A celebrated saint of (-ujanit. 

iSi /iTAK : A drama, 

NATHU: Tied. 

NA.VAC1IANDI: Name of a sacrifice. 

N-iVAGUAHA: The niii<- planets. 

NA.VAGKAHASHANTI : A ceremony in propitiation of tho nine planets. 

A'VVAKADAN: <<ift of a ship. 

NA.VALA-DKVJ:: Name of a goddess. 

W-WAMUTHIIJM: A preparation of nine handful* of wheat. 

NA.VAUATKA: r rho first nine days of the month of Ashvin held sacred to Durga. 

JN' 1 VATItSHl: A i;atne of nine and thirteen. 

JSiiOHLAOO : A hamlet of Hharvads or shepherds. 

N '_AK : A kind of rico grown without plou^hum. 

>J LOTSAKCJ A : A kind of Shrdddha. 

N ILOT8AVA : *S'ce Nilparvan. 

NtJ^PAKV'AN : A ceremony in propitiation of the spirits of deceased ancostora. 

JN^RGLTDI : A kind of plant. 

.NUvMA.LA : Name of a goddess. 

.NO Li VKL : A kind o f creeper. 

JSiaUSINHA MANTHA : An incantation iu honour of Xriyinha. 

JN V'ASA : Ciesture. 



O< HiAJJ : A fool. 

OK,ARINl r : Vomittin^ ; a kind of bheop 

OJ-O : A species of birds. 

O'YTKAK MANI>1TATA : Name of ai god. 



1'^DO: A h~huffalo. 

F iUUKA: Impressions of feet on stonen. 

J' vj>\^AJ. : Snnko-gourd. 

} 1F)WAL: ,S'ee Padval. 

I'Afir.SAN ': A holiday of Jains. 

VAiLAS : A tree, Butea frond_>Ha. 

J'AI-iKJATHA: A ceremony performed at thr Bowing srasoii. 

1 ' 4 L K MA HAD: An order of $zh( >at H. 

I ^.LIO : A pillar. A tomb erected on the uruvu of a person who dies on a field of battle 

t vi. US : Nee palas. 

V'AX : A betel leaf. 

1 '- NCHAK : (<ronpiti}X of constellations l;<tin^ for live days. 

* UVCHAKSHAHI: An exorcist. 

IMNTHAMHITA: A mixture of milk, curds, sugar, tf |ii and honey 

P I VOH A v t^J : S W k " tf !" f Pre iOUb tWl1 **' ff/ -' g0ld ' Silver ' C PI>or ' 
PA INf(,HA> AfAN : The five deities, Shiva, Vishnu, Sn, V a, (Unpati and Devi. 

P ^ NTH-UEVA : >e Panchityatan. 



APPENDIX xxv 

PANCHGAVYA : A mixture of the five products of tho cow. 

PANCHOPACHAR : The presenting in oblation to an idol of five articles. 

PANDAVA : A term applied to the five sons of Pandu. 

PANDHAB : Name of a goddess. 

PANDIT: A scholar. 

PANDHRI : A kind of tree. 

PANG ALA-DEVI : Name of a goddess. 

PANOTI : Certain peculiar conjunctions of planets ; name of a goddess. 

PAP AD: Wafer biscuits. 

PAR ADI : A disease-scaring basket ; a basket. 

PAilAKAYAPRAVESH : Entering the body of another. 

PARASHU : An axe. 

PARDESHI : A term applied to men from Upper India, usually low caste. 

PARJANYA: Rain. 

PARJANYA-SHANTl : A ceremony performed to secure rainfall. 

PARMAR : A clan of Rajputs. 

PARO : A kind of stone. 

PARSHAD VAIKUNTHA : Name of a heavenly region. 

PARTHISHWAR : Lord of the earth : a god. 

PARVATI : The consort of Shiva. 

PARWANI: A festival. 

PASHUCHAR : An order of ghosts moving among beasts. 

PASHUPATAKA : A weapon of Shiva. 

PASTANA : The being disposed for use vessels, etc. for idol worship. 

PAT : A low wooden stool ; marriage with a widow. 

FATAL : The nether world. 

PATH A: Recitation. 

PATIL : A village headman. 

PATIT-PAVAN : Purifier of the fallen. 

PATKA: A head scarf. 

PATLA : A low wooden stool. 

PAT LAVANE : To marry a widow. 

PAURANIC : As prescribed in the purdnas. 

PAU8H: The tenth month of the Deccani Hindu and tho third month of the Gujarat Hindu 

calendar year. 

PAVA1YA : A sect of goddess worshippers. 
PAVTE : A kind of grain. 
PEDHE : A kind of sweets. 
PED1 : A small heap or Idpsi. 
PEESA : An order of ghosts. 
PENDA : A kind of sweets. 
PETTOD : A kind of cattle disease. 
PHALGUN : The twelfth month of the Decoani Hindu and tho fifth month of tho Gujarrft Hindu 

calendar year. 
PHANAS : The jack fruit. 
PIDHAN ARATI : The ceremony of substituting night ornaments on an idol for the costly orna- 

ments of the day. 
PILUDI : A kind of tree. 
PIND: A rice ball. 
PINDA r See Pind. 
PINGLA : A species of birds. 
PINJAR : Red powder. 
PIPAL : A tree, Ficus religiosa. 
PIPALESHWAR MAHADEV : A name of Shiva. 



XXVI APPENDIX 



PIR : A Muhammadan name for a nniut. 

PIRA8 PIPALO : Thespesia populwa. 

PLSHACHA : An evil spirit. 

PITAR : A spirit of a deceased ancestor. 

PITH1 : Turmeric powder. 

PITPAPIX): GloHHocardi Boswellia. 

P1THA: Manes. 

PIT K F : An ancestral spirit. 

P1TKI SHRADDHA: A Shrdddha in propitiation of tho ancestral spirit*. 

PITRRIYA : A deceased ancestor. 

PITRU PAICStCA : Manes' fortnight, the dark half of the month of 

POHOR : A measure of time equal to three hour*, 

POLIO : Hollow. 

POLO : Hollow. 

PONDHAR : Name of a goddt^s. 

POPAT : A parrot. 

POSH I : A class of vhulelx, an order of ghosts. 
POTHIA : An exorcist ; tho bull of Shiva. 
POTHIO: A bull. 

PR ACHTCTAS : A patronymic of Mauu. 
PRADAKHHINA : Circumombulatioii. 

PR \DOSHA : The thirteenth day of the dark half of a month. 

PRALHAO : Tho son of tho demon Hinmyakushipu. K.* was a great devotee of Vishaa. 
PRALAMBASUR : Name of a demon. 
PRANA : Life. 

PRANA-POKA : Death wail. 
PRASAD : Consecrated food. 
P HAST I TAN A : SV Past ana. 
PR AT AH : An order of ghosts. 
PRAVASCJHITTA : Penance. 
PRAVOCi-A : Performance ; experiment. 

PRKTA : A goblin; spirit of ft person dying a sudden or accidental death. 
PUDINA : Me-ntha Saliva. 
PU.TA : Worship. 
PUJARf : A worshipper. 
PUJVA : Deserving to bo wor.shi]>pod. 
PULAP : Name of a sa^e. 
PL'LASTVA : Nanm of a sage. 
Pl'NARVASU : Name of a constellation. 
I'tTNUARIK : Name of a mythological suake. 
PUNEMA : The full moon day of a month. 
PUNJl : Refuse. 
PUN JO : Refuse. 

r UN YAH A WACHAN : A particular ceremony performed on festive occasions. 
PUNYA STHANA : A holy place. 

PUNY A TETHI : The death anniversary of a Sani/dsi or saint, 
PUKAN : The name of a certain class of sacred hooks ascribed to Vy&sa and containing the whole 

body of Hindu mythology. 

PURHHAYA : A term applied to persons from Upper India. 

PURNAHUTI : An offering into the fire of a handful of rico t ghi, cocoanuts and some other articles 
PUKN1MA : *Sce Pauriiima. 
PUBNA TITHI : A complete day. 
PURUJSHOTTAM : Intercalary month. 
PTJRVABHADRAPADA : Name of a constellation. 



APPENDIX xxvii 



PUR VA-FALGUXI : Name of a constellation. 
PURVAJA : An ancestor. 
PURVASHADHA : Xamo of a constellation. 
PVSHKAR : Name of a snake. 
PUSHY A : Name of a constellation. 



RABARI : A caste of shepherds. 

HADHA A man dressed in woman's clothes as a danoer; name, of a sweetheart of Kri^hnti 

RADIO: Crying. 
RAFDA : A kind of jujuhp tree. 
RAUATIO : An order of ghosts. 

RAH IT : A demon with the tail of a dragon whoso head wa severe. i from In* lio lv by Vi^hnn 
The head and tail, retaining tlioir separate existence, were transform! to the planetary 
he-ANens, a*id Vcamo. tho first, the eighth planet, and the second (Kotu) th ninth. 

RAINADKVl : Xamo of a goddess. 

RAJAH : A kino. 

RAJAVAJNA : A kind of sacritico. 

RAJBA1 MAT A : Name of a goddess 

RAJBHO<~ AH ATI : Tho ceremony nf offering dainties and cook** ' foo 1 in t .'i ^,1 |,. 

11AJPUTANI : Wife of a Rajput ; a Rajput woman. 

RAKHAD1 : A piece of silk thread. 

RAKHEVA1/IO : An order of ghosts. 

HAKSH ASA : A demon. 

RALA : E J anic seed. 

RALK . Panic ee<i. 

RAMALASHASTKA : Tho science of divining liy moans of (inures or lines and die,\ 

RAMAXAVAMI : The ninth d-vy of the l)rilit half of (Ifaiitrti coleSmto.l as MHJ hirrh d.iv of Kim ft. 

RAMANUtJA : Xo-me of a ^roat saint and philosopher who founded a soot, of Vaishtiavjsrn. 

RAMAYAXA : An epie poem l>y V^hniki dcsonhinij; tlu- <-Xf>loits and iidvontiir."* of K.inri. 

KAMCHAXDK A : A name of Krima. 

RAMKSHWAK :"A name of Shiva. 

R AMXATH : Xamc *f a deity. 

RANDAL : Xame of a goddess wlio presides over child-birth. 

RAXDHAX CHHBTHA: The eookmu: sixth, th*' sixth day of the dark half of ,s'//r,e'/wm. 

RAXGPAXrHAMI : The fifth day of tho dark half of P fatly im on which ooloiir,* 1 water is thrown. 

RAXJAXI : A kind of tree. 

RAXXA DKV1 : Xaiim of a ijoddu** who nrosid s over chil Ubirtli. 

HAXO: A Lord. 

KASTTT : Signs of the Zodiac. 

KATAXVO PARO : A kind of stone. 

RATANWA : A kind of skin disease. 

RATH : A chqrriof. 

RATHA S APT AM I : The seventh ((ay of the bright half of 

RATXA: A jewel. 

RATXESHWAR MAHADKVA : A name of Shiva, 

RATTL : A oflsta of Hindus or an individual of it. 

RAVAL : tfee R^nK 

R A\ r ALXATH : Xame of a spirit ; namo of A village doity. 

RAVAX : Xumc of the demon king of Lanka or Coy Ion. 

RAVI: The sun. 

RAWALXATH : tie* Ravalnuth. 

RAY AX : A tree, Mirnusops hexandra. 

REKHA : A lino. 



xxv ill APPENDIX 



UK LA : A stream. 

RKYATl: Nume of ii constellation. 

RKWADI : A preparation of sesamum and sugar* 

RIKTA : Unfruitful, inauspicious. 

UIS1II ITNrHAMI : The fifth day of the bright half of Bhddrapad. 

RITU : A season. 

ROHIXI : Xame of a constellation. 

KOI'AXT : Transplanting. 

HOT . A loaf prepared from eight kinds of grain. 

ROTAL :' Womanish. 

Rt'DRA : An order of s< mi-divine beings. 

RI T I)RABHISHEKA : The ceremony of pouring water in a constant stream oven* the image of 
Shiva for eleven consecutive days and nights. 

RTDRAKNHA : A tree sacred to Shiva, Klooci rpus ganitrus, 

RVDRAKSHA MALA: A rosary of 108 beads of the rudrdfoha wood. 

RVDRAYAG : A sacrifice in honour of the god Shiva. 

RUI : A tree, calotropis gigaiitea. 

Rl T rO: Handsome. 

RVT(J : Name of a sage. 

RUTUSHANTI : Tho marriage coiisumination ceremony. 



SABHA : A meeting. 

HAD AS ATI PANOTI : A pancti extending over seven years and a half. 

SADHAX: Accomplishment. 

SADHU : A saint. 

SAOAU : A king of the Solar race, an ancestor of Rtima. 

SAHAX : A levigating slab. 

SAHASRAUHO.TAN : Feeding a thousand Brahmans. 

SA1T vX : An order of ghosts. 

SA1YKI) : A name for Musalmans directly descended from the Prophet, 

SAKHARADO : A kind of disease. 

SAKHOTIA : Name of a tree. 

SAKJX1 : An order of ghosts. 

SAKS HI : Witness. 

SALAM : The word used in salutation by and to Muhamriiadans and other [>eople not Hindu. 

SALBAYA : Name of a deity. 
SAMACHARt: The death anniversary 

SAMADIl: Tho edifice which is erected over the burial-place of a tfanyfai or saint ; deep and 
devout meditation. 

SAMADHI: Nee Samadh. 

SAM A I : A brass lamp. 

S I MANY A PUJA : Ordinary worship. 

SAMJ3AXDHA : Spirit of a Brahman who dies without an heir and whose funeral rites have not 

been performed. 
SAMKLT : A log of wood. 
SAM I SHY A : Entering the divine order. 

SAMPAT SHAN I WAR : Wealth-giving tihanitvdr, t\ Saturday in the month of .s'/miw//*. 
SAMUDRA: The sea. 
SA^[\ r AT : A year. 

SAMVATSAR : A year,; A period of three cycles of twenty years each, that is sixty year*. 
SAMVATSAR I : Death anniversary. 

SAMVATSAR1K SHRADDHA : The yearly tS'/infeWfof. 
SAXATKUMAR ; One of the four sons of Brahma. 



APPENDIX xxix 



SANCHAL: A kind of salt. 

SANDHYA : The morning, noon or evening prayers of a Brahman. 

SANDHYA ARATI : Offerinus of Milk, sugar and cakes to tho gods in the evening. 

SANIPAT: Delirium. 

SANKAL: A chain. 

SANKAR: A stone. 

SANKASTI CHATURTHi: The fourth lunar day of every dark fortnight. 

SANKRANT: Transit or passage of the sun or a planet from one sign of the zodiac into another. 

SANKRANTI: See Saiikrant. 

S ANY AST: The Brahman of the fourth order, the religious mendicant. 

SAP1NDI: The offering of a ball of rice, etc., to tho spirit of a deceased relative, commonly oa 

the twelfth day after his decease. 
S APT AH A : A perusal or reading through of a ptmin or other sacred book in seven consecutive 

days. 

SAPTAHA-PARAYAN : Saptiihu. 
SAPTA-RISHI : Ursa Major (the seven stars of which are supposed to be tho seven groat saint 

Marichi, Atn, Angiras, Pulastya. Pulaha, Kratu and Vasishtha.) 
SAPTA HANI : Name of an incarnation* 
SAR ANGDHA : A kind of fruit. 
S AH AS V" ATI : The goddess of learning. 
SAR I : A robe. 
HAUPA BANDHANE : A process by which a snuko can bo prevented from entering or leaving u 

particular area. 

SAUVASAKSHl : The observer of all things. 
SATAP : A kind of tree. 
HATARSINGO : Name of n goblin. 

SATKM : The seventh day of the bright or dark half ot a month. 
SATERI : Name of a goddess. 

S ATHARA : The place in the house where a corpse is placed. 
SATH I A : An auspicious figure drawn on the floor. 
SATSANd : Contract with the righteous. 
S ATVAI : Name of a goddess ; the ghost of a woman. 
S ATYA NARAYAN : Name of u deity ; a vow of thai name. 
SATYA VINAYAK: A name of a Oanpati; a vow of that name. 
XATYAWAN : Name of a mythological king. 
SAUDAMINt: The lightning. 
SAUNDAD : The Shami tree, Prosopis spioigera. 
HAVAJ : A wild animal. 

SAVAPATI : Weighing about six pounds and n quarter. 
BAVITA: The sun. 

SAVITRI : A mythological woman celebrated for her devotion to her husband. 
SAWANEKARIN : Name of a goddess. 
SAWAR : A kind of tree, 
SAWKAR: A money-lender. 
SAVO: Sewed. 

SAYUJJA : Merging into the divine form. 
8ER : A measure of weight. 
SERAJA : A kind of gift. 
SEVA: Vermicelli. 
SEVAK : A disciple, a follower. 
8EVAKA : See Sovak. 
SHAD AN AD A : Name of a goddess. 
SHAKARIO : Name of a cattle disease. 
SHAKINI s An order of ghosts. 



XXX AITENDIX 



SHAKTA MATA : Name of a goddess. 

SHAKTJ : The energy or active? power of a deity personified us his wife ; as Parvati of Shiva 

SHAKT1MATA : Name of a goddess. 

SHAKT1-PANTHI: A follower of tho Shakti or Shakta sect that is those who worship a divine 

energy under its feminino personification. 
8H AKTJ YAd : A sacrifice in honour of Shakti. 
SHALFGRAM : A sacred stono supposed to represent Vishnu. 
SHALUNKT : A species of singing birds. 
SHANl: Saturn. 
SHANCJAK AKAT1: The ceremony of taking off tho idols night garments and putting on others 

for the day. 

SHAXKARACHARYA: Tin; designation of tin- celebrated teacher of tho Vedant philosophy. 
SHAXKASUR : Name of a demon. 
SIFAXKHASUR : Xamo of a demon. 
SHAXKHINi: An order of -hosts. 

S11AXTANI T : A kin of tho lunar raoo \vlio marrif.l (ffiiiga and Satyavati. 
SHARADIAN: The dark half of (he month .f R/KidrfipatJ. 
SH IRANTC : The bow of Vishnu. 

SIIARAI) PUNKMA : The full-moon dny of A*ln-in. 
SHARAIMUTU : TJie Autumn. 
SI I ASTRA: Seripture. 

SHATACHAXDl : An incantation in honour of tho goddess. 
SHATAXJIVA : Live for n, hundred years. 
8UATATARAKA : Numo of a constellation. 

>SHAT( 1 1J ANDI : An ioouif ntion in honour of the, goddess Cliandi. 
SUES BHAHANB : Name of a ceremony. 
SHKNDim : Rod lead. 

SHESH NAU : Tho snake of one thousand hoods who supports the earth, 
SHKVARI : A kind of tree. 
SH1KH;\NI)T ; Amba born o-s the daughter f Drupadn. She was yiven out to be, antl brought up 

as, A male nhild. 
SHIKHAR : Top. 
SHIKOTAR : Name of a goddess. 
SHILT : Stale. 

SHILI SATIOM : Tho stain seventh, the seventh day of tho dark half of Shrdwn. 
SHIRALSHKT : Namo of an ancient Vuni or trader who became a kinir aiifl reigned three and n. 

Jialf tfitatika (a measure, of time). 
SHISHIR-RITU : The cold seasuii. 

SHIT : The fowl tio.l to tho top of tin- b-irnbno planted in tho pit of the lloli (ire. 
SHIT ALA ASTAKA : A hymn in praise of Hio goddess Shiiala, 
SHITALAT-PUJAN : A Jiuliday observed by women. 
SHITALADEVI : The small-pox goddess. 
SHITALA MATA : Nee Shitaladevi. 
SHITAL-SAPTAMI : flee Shili Sdtcm. 
SHIVA : Tho third god of the Hindu Trinity. 
SH1VALAXCU : Namo of a plant. 
SII1VA-MTTTHA : A vow in which handful* of corn are offered by married girls to tha go.l Vishnu 

on every Monday in the month of Shrdoan. 

SHIVARATRA : Tho fourteenth day of the dark half of every mouth sacred for the worship of Shiva. 
SHIVARATRI : See SiiivarAtra. 
SHI WAX I : A kind of tree. 

SHIWAK : An offering of boiled rice mixed with curds ; an offering of a goat or fowl. 
SHLOKA: A stanza, a verse. 
SHOOASHOPACHAU: The sixteen ways of doing homage. 



APPENDIX xxxi 



SHOKA-PAGLAN : Morning foot prints. 

SHRAVAD : A kind of shrub. 

SHRAVAK : A terra applied to the members of the Jain religion. 

SHRAVAN : The fifth month of the Deccani and the tenth month of the GujarAt Hindu calendar 

year. 

SHRAVANI : The ceremony of renewing the sacred thread. 
SHRAWANA: Name of a constellation. 
SHRI DUTTA : Name of a deity. 
SHRINGAR ARATI: Xee Shangar arati. 
SHR1XGHI: Name of a sage. 
SHRI SATYANARAYAN: Namo of a deity. 
SHUDDHA: Pure; the bright half of a month. 
SHUDRA: The last of the four-fold divisions of Maim. 
SHUKAMUN1 : Name of a sage. 
SHUKRA : Venus. 

SIDDHA: An order of semi-divine beings. 
SIDDHA PURUSHA : A magician. 

STDDHI: Accomplishment; the acquisition of supernatural powers; name of a wife of Ganpati. 
SlDDHl KARAN : Namo of a book in which Dharmardju keeps an account of the good and bad 

actions of men* 

SIDHA : Uncooked articles of food, 
S1DIO : Nigro-like. 
SFIvAX : A sling. 
8IKE : A sling. 
S T K OT AR U : *SV Sikot uru . 

SIKOTURU: Ghost of a woman dying with certain do-sires unfulfilled. 
SIM ANT : The first pregnancy ceremony. 
SiXDHAVAR: Namn of a goddess. 
SINIH'R : Red lead. 
SINHA: A lion; Leo. 
S1XIMKA : The mother of Rahu. 
S1TA: The consort of Kama. 

Sl\\'A BANDHANE : Binding the boundary-name of a ceremony, 
.S TWO : Sewn. 

SMAKTA AGNI: The fire which is kept constantly burning and worshipped during the Chiitu 
SOD-MVNJ : Tho ceremony of loosening the fliunja (string) from the loins of a Bnihman. 
SOLAXKl : Name of a clan of Rajputs. 

8OLA SOMVAK-VRATA : A vow observed un sixteen successive Mondays. 
SO MA PA : Name of a water nymph 

SOMAVATr-AMAVASYA : Tho fifteenth day of the dark half of a month tailing ,j U Monday. 
S()MA(3A : Name of a religious ceremony. 
SOX I : A caste of goldsmiths or an individual of it. 
SOKUO: Sulphurot of antimony* 
SOS HI : Namo of a class of chudels. 
SOVALEN: A silk garment. 
SPHATIKA MANI: A crystal stone. 
STAMBHAN : A branch of black magic. 
STHAXA : Locality. 
STH AXA-DEVA : A local deity. 
STHANADEVATA : See Sthdna-deva. 
STHAPAN: Installation. 
SUI) : The bright half of a month. 
SUDARSHAN : See Sudarshari chakra. 
SUDARSIIAN CHAKRA : Tho discus of Vishnu. 



xxxii APPENDIX 



SUDHA: Nectar. 

6UDHAKAR: Tho moon. 

SUDYAMAN : Name of a mythological king. 

8UGAD : A little eartliori vessel, 

8UKAL : A plentiful harvest. 

JSUL1O : An order of ghosts. 

8ULKIMANI PARO : A kind of stone. 

KUMAK1A GANESH : A name of Ganpati. 

8UNA : Unoccupied. 

8UNAKU : A kind of cattle disease. 

8UNKAI : Name of a goddess. 

8 IT NT 11 : Dry ginger. 

8UPADUN: A winnowing fan. 

SURA: Liquor. 

SUKAKANO : T\N isted iron wire. 

JSURAN T : A morphophallus campalatus (elephant foot). 

8URANG: A kind of tree. 

8UHDHAN : Ghost of a male member dying with certain of his desires unfulfilled. 

SURMO : Nee Sorro. 

SUROPUHO : A spirit of ono wlio meets death on a field of battle. 

SUUYA : The sun. 

SURYA KA VAC'H : A hymn in honour of the Sun. 

J?URYA-VRAT : A vow in honour of the Sun. 

SUTAKI : One ceremonially i mpure on account of the death of a relative. 

SUTAK : A caste of carpenters or an individual of it. 

SUT1 : An order of ghosts. 

SUTTEE : A woman who burns herself on the funeral pyre of her husband. 

8TJVA :- An ingredient used in preparing spices. 

ttUWAKN : Gold, 

SUWAS1N1 : An un widowed woman. 

SWAM1 : A lord, a term applied to saints. 

SWAM! MAHARAJ : An epithet of Dattatraya or Shri Dutta. 

.SVVAM1NARAYAN : A sect of Hindus. 

bWAPNA: A dream. 

8WAHGA : Heaver J. 

SWASTIKA : A kind of mystical iigure. 

SWATI : Name of a constellation. 

8WAYAMBHU : Self-existent. 

8NVAYAMVAR : A maiden's choice marriage. 

T. 

TADIA : A fruit of th- fan-pal?n. 

TADULI : Tho full moon day of Ashadh. 

TAKSHAK : Name of a snake. 

TAL : A kind of cymbal. 

TALABDIA KOLI : A sub-division of the Koli tribe. 

TALKHAMBA : A ghost of an unmarried Shudra. 

TALI : A plate. 

TALI BHARANE : A rite performed in honour of the god Khandoba. 

TALO BHAGAT : Name of a groat saint. 

TAMASHA : A diverting exhibition ; a show, play, farce, mock-fight, etc. 

TAMHAN : A flat saucer-like metal plate. 

TAMJAI : Name of a goddess. 

TANYATUN : Lightning. 



APPENDIX xxxiii 



TAPAKESHWAR : A name of Mahadev. 

TARA-BARAS : Tho star twelfth, tho twelfth day after the death of a person. 
TARIA TAV : Periodical fever. 
TARPAN : An offering of water. 
TAV : A sheet of paper. 
TAVA : A cake fried in oil in a pan. 
TAVO : Flat unleavened loaves. 

TAX AMI : The ghost of a wornan dying in child- bod or mouses. 
THAKORJI : A name for the Deity. 
THAL : A dish. 
THANA : A station. 
THANAK: Locality. 
THOR : A tree, Euphoria uerifolia. 
TID : A locust. 
TIL : Sesamum. 

TIL A : The sectarial mark made with coloured earths or unguents upon the forehead, 
TIL AD : A flinging sparrow. 
TINDOTAN : A kind of creeper. 

TIRTHA : Water used in bathing an idol ; a holy place. 
TOLA : A weight amounting to 210 grains. 
TOND BHUT : An order of evil spirits. 
TOSH I : A class of chmlels. 
TRAVKNI : A confluence of throe rivers. 

TRETAYUGA : The second yuya or ago according to the Hindu scriptures. 
TRIJ : Tho third day of tho bright or dark half of a mouth. 
TRIPLNDI : A kind of tihrdM/M. 
TRU'URASUR: Naiiib of A domon. 
TRIPU1U-PAURNTMA : Tho full moou-day of Kdrtik. 
TRLSKANKIT : Name of a king of the Solar race. 
TRISHUL ; A trident. 
TUCHAKA : A mystical nuthod. 
TULA: Libra. 

TULSHL VRAT: A vo\v in honour of tho Tulahi or s,voot basil plant. 
TULSI : Tho sweet basil. 
TUNGJAI : Name of a goddess 
TURABAT : A tomb. 

U. 

UBHI : Standing ; an order of ghosts. 

UCHATAN : A branch of black magic. 

UCHCHATAN : tfee Uohatan. 

UDA : A spocies of water spirits. 

UDAK SHANTI : Propitiation by water. 

UJANI: A ceremony in propitiation of the village go Ja. 

UJJANI : A festival in honour of the god Indra. 

UKARDl: Earth with which the marriage altar is built. 

URO : A dung-hill. 

UMA MAHES1I : The god Mahadev and his wife Pdrvati; name of avow in honour of them. 

UMBAR : The Indian fig tree. 

UMPI : Name of a Niig girl. 

UNAI MATA : Name of a goddess. 

UNDAR : A mouse. 

UNT : A camel. 

UPADEVA: A demi-god. 



xxxiv APPENDIX 



UPAKARMA : The ceremony of renewing the sacred thread. 
URAS : A fair held in honour of a Mahomedan saint. 
UTAH : A sacrificial offering. 
UTTANAPAD : Name of a mythological king. 
UTTARA-BHADRAPADA : Namo of a constellation. 
UTTARA-FALGUNI : Name of a constellation. 
UTTARASliADHA: Name of a constellation. 

V. 

VACCHADO : The spirit supposed to euro hydrophobia. 

VACCHARO : #ee Vdcchado. 

VACHO: Even. 

VAD : The banyan tree; tiie dark half of a month. 

VADAN : Fried cakes. 

VADHAVO : Odd. 

VADYAJA1 : Name of a goddess. 

VAGADNAR : One who boats musical instruments like drums. 

VAGGAYA : Name of a deity. 

VAGH : A tiger. 

VAGHAMBARI : Name of a goddess. 

VAGHARAN : A woman of the Vaghri caste, 

VAGHESHWARI MAI 1 A : Namo of a goddess. 

VAGHRl : A caste of Hindus. 

VAGHUR UK VI : Namo of a goddess. 

VAGH VI R : Tho spirit of a person killed by a tigor. 

VAGHYA : A male child offered to tho god Khandoba. 

VAlRAGt: A reel use. 

VAISHAKHA: Tho second month of the Deccaui Hindu and tho seventh month of tho Gujarat 
H indu calendar year. 

VAISHNAVA: Tho scut of Hindus devoted to Vishnu. 

VALSHVADKV : An oblation of boiled rieo into tho firo. 

VALSHYA : A trader, tho third of the four- fold divisions of Manu. 

VAITAL : An order of tlemi-goda. 

VA1TAMKA : An attendant of tho god Shiva. 

VAiVAfcJWAT MANU : Name of tho seventh Manu now reigning. 

VAJRA: Adamant. 

VAJ U AitAl : Namo of a goddess. 

VA.JRABATTU : A kind of bead. 

VAJ RAM AY A : Adiunantino. 

VAJRESilWARl : Name of a goddoss. 

VAJKESWARI: See Vajroshvari. 

VALAM : A mock bridegroom in the Holi festival. 

VALAMA VALAMI : A procos-sion of a mock marriage in tho Holi festival. 

VALAMI : A mock brido in the Holi festival. 

VALAND : A caste of btirbors or an individual of it. 

VAJLGO SAMACHARI : Death anniversary. 

VAIO.AI3HACHAR YA : A great saint and scholar who founded a sect of Vaishnavism. 

VALO : A kind of cattle disease. 

VALU : Ecoeiitric. 

VAMA-MARGI: A follower of tho Vduw-mdrg<t that is a mode of worship in which tho idol is 

worshipped by the left hand, liquor drunk, etc., etc. 
VAMAN : A dwarf; name of tho fifth incarnation of Vishnu. 
VANA-SHASTH1 : Name of a Holiday. 

VANTRI : An order of ghosts. 



APPENDIX xxxv 



VAN2IAPANA: Barrenness. 

VARADANI : Name of a goddess. 

VARADHAN : Name of a deity. 

VARAH : A boar. 

VARAHA-SANHITA : Namo of a book. 

VARSHA-RITU : The rainy season. 

VARUL : The white ant-hill. 

VASANA : Desire. 

VASANTAPANCHAMI : The fifth day of the bright half of 

VASANT-RITU : The spring. 

VASH : An oblation of rice and sweets offered to crows. 

VASHIKAKAN : A branch of black magic. 

VASHISHTHA : Name of a sage. 

VASTU : A religious rite performed on entering a now house. 

VASTDEVATA : The guardian spirit of dwelling places. 

VASTUN : Sec Viiatu. 

VAST UPU JAN : Sec Vastu. 

VASU : A bull-calf or bull branded and sot at liberty. 

VASUBARAS : The twelfth day of tho bright half of Aahoin. 

VASUDEVA : Name of the father of Krishna. 

VASU-DWADASF : *SVe Vasubilras 

VASU IvI : Name of a snake. 

VASTU SKANTl : See Vastu. 

VATA-SAVITKI VRAT : Name of a vow observed by women on tho full moon day of Jyeshtha 

VATI : A small mofcal cup. 

VATKl : See Viiti. 

VAV : A reservoir of wafer; a tank. 

VAYALI; Eccentric. 

VAYU : Wind; tho deity presiding over tho wind. 

VAYUSUTA : A name of Maruti. 

VEDA : Namo of tho jscripturoa of tho Hindus. 

VEDATRAY1 : Thn three vedtts, Rik, Yajus and S,ima. 

VEDHA : Malign influence. 

VEDIC : Relating to tho Vodas; as enjoined in tho Vodas. 

VEHAtA : A tree, Holeric Myrobalnn. 

VELAN : A stick. 

VKI^O : A creepor. 

VETAL : The lord of ghosts; name of a village deity. 

VETRASAKPA : A cane stick with an image of a snako at its end. 

V1DA-SUPARI : Betel nut and loaves. 

V1DYUT : Lightning 

VAJAYADASHAMI : Th tenth day of the bright half of Asltvin. 

VIJLI : Lightning. 

V1KKAM : Name of a king. 

VIM AN : A celestial car. 

VINAYAK-CHATURTH1 : The fourth clay of tho bright half of every month. 

VlNCHl : A female scorpion. 

VIR : A male fiend; ghost of an uurnarriod Kshatriya. 

VIRA : An order of ghosts ; name of a village deity, 

VISHA: Poison. 

VISHAKHA : Name of a constellation 

V1SHESHA PUJA : Special worship. 

VISHI : A cycle of twenty years, 

VISHNU : The second god of the Hindu Trinity. 



xxxvl APPENDIX 



VISHNUSAHASRANAMA. : A book containing the thousand names of Vishnu, 
VISHNUYAGA : A sacrifice in honour of Vishnu. 
VISHOTAK : Nam 3 of a disease. 
VISHVAMITRA : Namo of a sago. 

VISHWARUPA : That exists in all forms, an epithet of Vishnu. 
VISHWKSHWAR : A name of Shiva. 
VIS W ATI : An order of ghosts. 
V IT HOB A : Name of a god. 
VISUCHIKA : Name of a cholera goddess. 
V1VANCHARA : An order of ghosts. 
VKAT: A vow. 

VR1KODARA : Wolf-bellied, an epithot of Bhima. 
VK1NDA : Name of tho wife of Jalandhar, a demon. 
VHISCH1KA: Scorpion. 
VKISHABHA : Taurus. 
VKITRASAR : Name of ademoii. 
V RUN DA : ,S'ee Vrinda. 

VYATIPAT : Tlie seven toenth of the Astrological Yoga (the twenty -seventh part of a circle 
measured on tho piano of the Kcliptic). 

W. 

WAD : Tho banyan tree. 

WADI : An enclosed piece of meadow-iiekl or gardoii ground, 

WAUH-BARAH : The twelfth clay of Ashoiii. 

WAUHK : Mali* children offorod to the god Klmndohu. 

WAUHKSHWARt : Namo of a village goddess. 

WA<JHJAI : Name of a deity. 

WAUHOBA :" An order of ghosts. 

WAlJRESHWARI : Namo of a village goddess. 

WA<SHYA : Name of a deity ; a male child offered to the god Khandoba. 

WAMAN-DWADASH1 : The twelfth day of tho bright half of BhdUrupad. 

W VN 7 I : A trader ; a gen oral name for all castos of traders i. e., banyas. 

WANPKASTA : A BnUmian in the third order of his life ; a hermit in general. 

WAKUL : An ant-hill. 

WAT A : The Banyan tree. 

WATA-IVVURNIMA : Tho full moon day of JyeslUhii. 

WIM)A : Incense 

Y, 

YADXA : Xet Yajua. 

YAONOPAVIT: The sacred thread worn by Brtihmans. 
YADNYA : Nee Yajim. 

YA J AMAN" : A ho.st ; a person performing a sacrifice. 
YAJNA : A sacrifice. 

YAKS HA : A class of demi-gods, attendant on Kubera and employed in guarding his treasures. 
V AKSHINJ : A female Yaksha ; a fairy. 
Y ALL A MM A : Name of a goddess, 
YAMA : Tho (Jod of death. 

YAMADUTA : A messenger of the god of death. 
YAM ACt HAN TA : A Yoy or conjunction of times, vias., a Sunday-falling upon the second day of the 

bright or dark half of* a month ; a Friday falling upon the third lunar day, 

etc., oT;c. 

YAMALOKA : The region of Yama. 
YAMAPURI : The city of the god of death. 
YANTRA : A mystical formula or diagram. 



APPENDIX XXXVU 



YOGA: Religious and abstract meditation. 

YOGA MAHUA : The path of meditation. 

YOUA-SUTRA : Name of a work by Patanjaii containing aphorisms of the science of Yoga. 

YOUAVASH1STHA : Name of a \\ork on philosophy. 

YOJAX : A measure of distance equal to oiglit miles. 

YUDHISHTHIR : An epithet of Dharma, the oldest of the 1'andava brothers. 



ZAMHADI : A female spirit guarding the. village gates. 

ZAMPAHADI: An order of ghosts. 

ZANZARKA : Name of a goddess. 

ZANZIRA: A kind of magio incantation. 

ZAR: Fever. 

Z AH MAN ZARVAN: A ceremony in which a woman fetches water for the tirsl tiuio aftoi delivery, 

ZILAKKSKWAR : A name of Mahddova. 

Z1NI : Small. 

ZOD: Aii order of ghosts.